//.  ^.'^'\ 


^  PRINCETON,  N.  J. 


Diviiioii 
Section. ..fjLJ^.hj-. 
Shelf. ■  Number 


MjLj^^i£  (BuUjL 


TOPICAL  ANALYSIS 

OF  THE  BIBLE 


A  RE-STATEMENT  OF   ITS  MORAL 

AND   SPIRITUAL  TRUTHS,  DRAWN    DIRECTLY 

FROM  THE  INSPIRED  TEXT 


ALSO    CONTAINING    A 


SUBJECT-INDEX    TO    "THE    BIBLE    WORK 


J.  GLENTWORTH  BUTLER,  D.D. 

Author  of  "The  Bible  Work" 


What  saith  the  Scripture? — Rom.  4  : } 


NEW  YORK 

BUTLER  BIBLE  WORK  COMPANY 

85  Bible  House 

1897 


Copyright  by 
J.  GLENTWORTH  BUTLER 

1897 


Entered  at  Stationers'  Hall,  London,  1897 


Butler  Bible  Work  Company 
London  and  New  York 


BURR  PRINTING  HOUSE,    TRANKFORT  AND  JACOB  8T8.,   N.  V. 


INDEX    OF    TOPICS. 


Accountability,  11. 

Activity,  Spiritual,  T6. 
Acts  of  Christ,  59. 

Adoption,  1  >,  125,  272. 

Advent,  169. 

Affliction,  12,  543. 
Agency,  Divine  mid  Hnman, 

lt>,  543. 

Altar,  Sacrificial,  18. 

Angels,  Holy  and  Fallen,  IS. 
Anger,  of  Man,  19. 

Anthropopatliy,  20. 

Anxiety,  20. 

Apocrypha,  Study,  401. 
Apostleship,  21. 

Arclieology,  21,  551. 

Ascension,  171. 

Assertions  of  Integrity,  417. 

Atheism,  Atheist,  24. 

Atonement,  24-33,170. 

Attainment,  Spiritual,  77. 
Attention,  96. 

Backsliding,  33. 

Beatitudes,  0.  and  N.  T.,  34. 
Beauty,  35. 

Believer,  69. 
Benedictions,  35. 
Bible,  35-41,  275,  339,  545. 
Bible  Lands  nnd  Places,  42. 

Bishop,  44,  388. 


Blasphemy,  44. 

Blessings   and  Curses  of  Lavr, 

44. 

Books  and  Reading,  44,  549. 

CallofGodtoMen,  46. 
Calling  and  Election, 

136-145. 

Calling,  Life,  48. 
Captivities,  48. 
Ceremonial  Law,  278. 
Character,  48. 
Characters,  O.  T.,  49. 
Chastening,  12. 
Cherubim,  50. 

Childlikeness,  50. 

Children  of  God,  71. 
Children,  Duties,  128. 

Choices  of  Men,  51. 

Christ :  God  the  Son,  160-163. 

Office-Work,  as  Redeemer, 

165-175. 

Prophet,  Priest,  King, 

166-168. 

Figurative  Titles,  173,  174. 

Complete  Work,  175,  176. 

Christ  on  Earth: 
Character,  Teachings, 

53-61. 
Miracles,  Acts  and  Events, 

53-61. 

Christ  and  Believer,  62-68. 

Christ  in  You,  65. 


IV 


INDEX   OF  TOPICS. 


Christ  Our  Life,  68. 

Christ  Our  Sacrifice,  27-33. 

CHRISTIAN    LIFE:    69-85. 

Christian,  Believer,  etc., 
Fi2:ures  of  the  Life,  71-73. 

Warfare,  Soldier,  71. 
Contest,  Atlilete,  73. 
Journey,  Pilgrim,  72. 
Trust,  Steward,  73. 
Testimony,  Witness,  73,  550. 

Christian  Experience,  73-78. 
Christian  Cliaiacter,  79. 
Christian  Walk  or  Conduct, 

79,  284,  551. 
Christian   Work  or  Service, 

81,  482. 
Watchwords  of  Connsel,  83. 
Christianity,  86,  552. 
Chronology,  88. 
Church,  Churches, 

89,  261,  553. 

Circumcision,  90. 
City,  First,  90. 
Cities  of  Refuge,  91. 
Civil  Government,  91. 

Civil  Law,  247,  279. 

Comfort,  91. 

Cominandnients,  Ten, 

Complaining",  20. 

Condemnation,  93. 

Confession  of  Christ,  96. 
Conscience,  9(>. 
Contention,  508. 

Consideration,  96. 
Conversion,  73,  97,  445. 
Covenants  and  Promises,  98. 


Covetousness,  100. 

Creation,  154,  215,  216, 

335-338. 

Creeds,  Doctrine,  100,  552. 
Criticism,  103-109,  22,  357- 
362,  366-371,  407-409, 
553-570. 

Cross  of  Christ,  25. 
Crucifixion  with  Christ,  46. 

Day  of  the  Lord ;  Great  Day ; 

etc.,  109. 

Deacon,  110. 
Death,  Second,  94,  533. 
Death,  of  Saints,  110-112. 
Demoniac,  113. 
Despondency,  113. 
Destruction,  94,  533. 

Diligence,  113. 

Disciple,  69. 

Discourses  of  (  hrist,  54. 
Divorce,  114. 

Doctrine,  100,  394. 
Doubts,  114. 

Drunkenness,  115. 

Elder,  116,  389. 

Election,  136-145. 

Endurance,  363. 
Eternal  Life,  203. 

Eternity,  116. 

Evangelist,  388. 
Events  of  the   Christ-Life,  in 
Sequence,  59. 
Expediency,  Christian,  280. 

Failures  of  Good  Men,  117. 

Faith,  117-127,  273. 


INDEX  OF  TOPICS. 


Family,  127. 

Fatherless,  129. 
Fear  of  God,  129. 

Flesh  and  Spirit, 

130-133,  66. 

Flood,  134. 

Follower  of  Christ,  70. 

Forbearance,  363. 

Foreknow ledi>e,  )  ^.^,   ^.^^ 
^  ...     ..        r  134,  135. 

Foreordmatioii,  ) 

Forinalisiii,  20.3. 
Freedom,  Hiiiuan,  etc., 

16,  543. 
Freedom,  Christian,  280. 
Fretting,  20. 

Friendship   and   Fellowship 
Divine  and  Human,  146. 

Fruit  of  the  Spirit, 

125,  132,  180. 

Gehenna,  189. 
Geography  of  Bible,  42. 

Giving,  Principles,  etc., 

147,  570. 

GOD:    153-184. 

Beini;-: 
Essential  Elements,  150. 
Properties  or  Attributes, 

151. 
Qualities  of  Character,  152, 

Working : 

In  Creation,  154. 
In  Providence,  155. 
In  Redemption,  155. 

Sovereignty,  Glory, 

156,  157. 

Trinity  in  Unity. 

158-164. 

God  the  Father,  160. 


God  the  Son,  160-163. 
God  the  Holy  Ghost,  163. 

Office- Work  in  Redemp- 
tion : 

Of  the  Father,  165. 
Ofthe  Son,  165-175. 
Of  the  Holy  Spirit, 

176-180. 

God  and  Man:  A  Suminary, 

181-184. 
Gospel,  184-186,  317,  318. 
Grace,  124,  187,  188,  271. 
Graces,  Christian,  125,  296. 
Grave,  189. 
Greatness,  486. 
Grief,  12. 
Growth,  Spiritual,  76. 


Hearers  and  Hearing,  190. 

Hearkening-,  96. 

Heart,  191. 

Heaven,  193-198,  285. 

Hebrew  Nation,  Historical, 

225-245. 
Holiness,  199. 

Holy  Spirit: 

Deity,  163. 

Office-Work  in  Redemption, 
176-180,  378. 
Home,  127. 
Hope,  200. 
House  of  God,  201,  539. 

Hnmility,  201. 

Husband  and  Wife,  128. 
Hypocrisy,  203. 


Idleness,  116. 

Immortality,  203,  571. 


^ —^--^ 297-313,  573. 

,     x^x,    ^^.,  ^fjy,,    3Iarriage,  127. 


Vi  INDEX  OF  TOPIC'S. 

Incarnation,  207.  Longing  after  God,  286. 

Ill  Christ,  65.  Loiig-Sufferiiig,  363. 

Iiifiriiiity,  317.  Lord's  Day,         | 

Inspiration  of  Scriptnre,  Lord's  Prayer,    ^288. 

218-224.  Lord's  Supper,  ) 

Israel,  Historical.  I^OYe.  289-296,  274,  275. 

225-245,  571.        I^ove  of  God,  290-292,  573. 
Love  of  Man  to  God  and  Man, 

292-294. 

Jewish  People,  225-245,  571.     Lowliness,  201. 

Joy,  245. 

Judges,  Civil,  247.  ^        ^.^^  History,  etc.. 

Judgment  of  God,  94,  248.  '  '  '^ ' 

Justification,    121,  249-256. 

270,  4ol.     Meditation,  97. 
Mercy-Seat,  25. 

,  „  Messianic  References, 

Kingdom  of  God,  ot  Heaven,  ^^^    ^q^    g^^^ 

^o>-^)-.    3£^|^}|,j()jj^^  Repentance, 
Kingdoms  of  Israelitish  His-  443-446. 

tory,  263.     ^iuigter,  389. 
Miracle,  315. 
Miracles  of  Christ,  57. 
Labor,  113,   263.  Miracles  of  O.  T.,  315. 

Law  of  God,  266,  340,  3S7,    ^jissions,  316-325. 

-ro\f,  ~cfju»        Missionary  Promises, 

Laws  of  Sinai :  276-279.  317,  318. 

Moral,  92,  276.  Money,  459-463. 

Ceremonial,  278.  Morality,  276,  92. 

Civil,  279.  Mystery,  Mysteries,  328,  429. 

Liberty,  Christian,  280. 

Like  Christ,  67. 

Life,  as  Mortal,  281.  ^^""^^  «»"^  ^'^»«^  «f  ^,«/^' 

Life's  Periods,  282. 


329-331. 


Life,    God-centered    or    Self-  ^'^tion,  INational  Life, 

centered,  310.  332,  428,  574. 

Light  and  Darkness,  283.  Natnre  and  Christ,  341. 

Limitations   of  Present    Ex-  Natnre  and  Natural  Pheno- 

perience,  78.  ITiena,  335-342. 


INDEX  OF  TOPICS. 


Vll 


Nature  and  Law,  340. 
Nature  and  Revelation,  339. 

New  Testament,  343-347. 


Obedience,  124,  348. 

Offerin^r,  to  God,  147-150. 
Old  Age,  283. 

Old  Testament,  350-362, 

435,  574. 


Parables  of  Christ,  53, 
Paraclete,  363. 
Paradise,  189. 
Parental  Duties,  138. 

Patience,  363. 
Peace,  364. 
Pentateuch,  366-371. 

Perfection,  476. 

Perseverjince,  372. 
Praise,  375,  379,  537. 
Prayer,  123,  377-387. 
Preacher,  388-391. 
Preaching,  391-403,  576. 

Of  Paul,  395-398. 
Historical,  398-401. 
Pride,  404. 

Promise  and  Promises, 

404-406. 
Propliecy,  391,  407-424. 

Prophet,  388,  407. 
Prophetical  Books,  410-434. 
Propitiation,  35. 
Prosperity,  435. 

Providence,  262,  420-431. 

Psalms,  Psalter, 

432-436,  576. 


Punishment,  94,  533. 

Purity.  198. 


Ransom,  436. 

Reaping  and  Sowing,  503. 
Reconciliation,  436-439. 
Regeneration,  73,  440-442. 
Repentance,  73,  97,  123, 

442-446. 

Responsibility,  11. 

Rest,  447-449. 
Resurrection  of  Christ, 

171,  450-455. 

Resurrection   of  the    Body, 

126,  439,  455-458,  577. 

Revival  Texts,  458. 

Riches,  459-463. 
Righteousness,  120,  464,  70. 


Sacrifice,  26,  278,  466,  467. 

Saints,  71. 

Salvation,  468-472. 
Sanctification,  125,  442, 

473-478. 

Sanctuary,  309,  539. 
Scriptures,  Hebrew,  350,  363. 
Scriptures,  Holy,  36. 
Second  Coming,  173. 
Self-Exaltation  and  Pleasing:, 

478. 

Self-Surrender  and  Denial, 

66,  479. 

Self-Examination,  481. 
Serving   or   Service,    81-83, 

482-487. 

Shepherd  and  Flock,  64. 
Sheol,  189. 


Vlll 


INDEX  OF  TOPICS. 


Sin,  488-500. 

Sociology  and  Bible,  37. 
Sorrow,  13. 

Soul,  299. 

Soul- Winners,  501. 

Sovereignty  of  God,  156. 
Sovereignty  and  Freedom, 

16,  543. 

Sowing  and  Reaping,  503. 
Speech,  505. 
Spirit,  of  Man,  299. 

Spirit,  Fruits  of,  180. 

Steadfastness,  372. 
Strife,  508. 

Supplication,  377,  379. 
Synagogue,  511. 


Trust,  117. 
Truthfulness,  Truth, 


510. 


Tabernacle, 
Temple, 

Temptation,  124,  512-516. 

Ten  Commandments,  92. 
Thanksgiving,  376,  379. 
Theocracy,  517. 
Theophanies,  517. 

Thirsting  after  God,  286. 
Tongue,  505. 


517-519. 


Unbelief,  520. 


Vengeance,  of  Man,  19. 
Vine  and  Branches,  64. 
Virtues,  Christian,  123. 


Waiting  on  God,  521. 
Watchfulness,  385,  523. 
Wealth,  459-463. 
WicJiCd,  525. 
Will  of  God,  527. 

Wine,  116. 

Wisdom,  529. 

With  Christ,  66. 

Woes,  532. 

Word,  of  God,  of  Christ, 

36,  123,  275. 

Work,  113,  263. 

Worldliness,  534. 
Worship,  537. 

Wrath,  of  God,  94. 


Topography  of  Bible,  42. 

Treasure  or  Wealth,  459-463.     Wrath,  of  Man,  19. 

Trial,  \ 

Tribulation,  V  12,  123. 

Trouble,  )  Youth,  282. 


POINTS  OF  EXPLANATION 

Touching  the  Method,  Subject-Matter,  and  Use  of  this  Volume. 


The  Method  of  tlie  Volume  is  simple  but  thorough.  All  the  texts 
bearing  upon  each  subject  or  truth  have  been  carefully  gathered  and 
closely  studied  as  to  the  explicit  and  'imx>licit  teacliings  of  each  text. 
From  this  study  an  analysis  is  made  of  the  several  distinctwe points  of 
the  subject  or  truth.  These  ptoints  are  then  drawn  out  in  definite,  concise 
statements  or  propositions,  arranged  in  a  natural  order,  to  each  of  lohich 
are  directly  attached  the  texts  lohich  suggested  and  sustain  it.  If  the 
subject  or  truth  has  relations  or  affinities  with  other  truths,  these  also  are 
definiteh"  stated  and  the  texts  attached.  A  few  closely  allied  subjects  are 
grouped  together  in  order  to  their  better  comprehension.  For  example, 
the  "  Christian  Life"  is  i^resented  under  its  varied  aspects  and  particulars 
in  a  series  of  connected  and  classified  statements,  thus  bringing  together 
the  Scriptural  teachings  upon  this  supremely  practical  theme. 

All  essential  and  helpful  subjects  have  been  treated  with  a  fullness  pro- 
portioned to  their  relative  importance,  and  to  the  number  and  the  reach 
of  the  texts  which  disclose  them.  Themes  curious,  occult,  mystical,  or 
mooted,  however  interesting  in  a  literary  way  or  as  questions  of  speculative 
thinking,  are  passed  over,  under  the  honest  conviction  that  the  longest 
life  and  profoundest  study  are  inadequate  to  the  clear  and  sufficient 
apprehension  of  the  manifold  truths  that  are  both  definite  in  meaning  and 
vital  to  genuine  and  effective  Christian  Believing  and  Living. 

In  its  method  of  unfolding  Bible  truths  the  Work  differs  from  that  of 
system  and  creed  makers  in  two  essential  respects  :  1.  It  attempts  no  com- 
prehensive and  systematic  formulation  of  the  Scripture  teachings.  It 
deals  directly  with  each  truth  as  it  stands  revealed,  and  with  the  relations 
of  each  truth  to  others  as  these  are  distinctly  disclosed  in  the  Scripture  ; 
and  it  constructs  its  concise,  plain  propositions  from  the  Written  Text. 
2.  It  does  not  seek  to  harmonize  Bible  statements  with  facts  and  i:>rinciples 
of  psychology  or  philosophy.  It  does  seek  to  give  a  clear,  full,  and  suffi- 
cient answer  to  the  single  question.  What  saith  the  Scripture?  And  it 
always  aims  in  its  definitions  and  explanations  not  to  exceed  the  bounds 
of  explicit  statement  or  unquestioned  inference.  In  a  word,  this  Volume 
neither  endorses  nor  antagonizes  any  theological  system  or  creed,  but 


X-  POINTS   OF  EXPLANATION. 

deals  exclusively  with  the  truths  set  forth  in  the  Scripture.  In  an  orderly 
and  thorough  way,  by  a  method  that  seems  to  be  natural  and  exhaustive, 
it  deduces  leading  and  subordinate  propositions  touching  each  vital  truth 
directly  from  the  body  of  inspired  statements  relating  to  that  truth. 
And  it  has  this  desirable  advantage,  that  the  correctness  and  sufficiency 
of  its  propositions  can  be  determined  for  himself  by  every  intelligent 
student  and  reader. 

As  to  the  Subject-7nattei\  it  will  be  seen  that  this  Topical  Analysis 
differs  widely  and  vitally  from  the  "  Analysis  of  the  Blble,''^  by  Talbot, 
and  its  subsequent  revisions  by  Eadie  and  Hitchcock,  as  well  as  from 
recent  works  on  similar  lines.  The  substance  of  all  those  volumes  con- 
sists in  the  gathering  and  detailed  classification  of  texts  pertaining  to 
j)articular  subjects.  In  the  present  Volume,  this  gathering  and  arrange- 
ment of  texts  covering  each  toj^ic  was  a  preliminary  and  foundation  work, 
original  and  independent.  It  was  done  as  incidental  and  preparatory  to 
the  broad  and  vital  work  of  defining,  developing,  and  fully  interpreting 
all  essential  Bible  truths. 

As  to  its  Use.  The  Volume  is  not  designed,  nor  was  it  prepared,  as  a 
Book  of  Reference.  The  subjects  are  treated  with  a  distinct  purj)ose  of 
2)rompting  to  and  effectively  aiding  a  careful  study  by  every  thoughtful 
reader.  For  this  end,  the  texts  belonging  to  each  theme  are  presented 
with  fullness,  and  with  arr  orderly  progress  in  the  unfolding  of  all  essential 
points  of  thought  and  teaching.  Hence,  its  fruitful  use  aiid  its  largest 
lieljyfulness  can  only  he  attained  hy  close,  continuous,  and  careful  study 
of  its  pages,  subject  hy  subject. 

In  this  connection,  two  facts  may  be  added  :  1.  In  these  re-statements 
of  Bible  trrrths,  the  sole  intent  and  endeavor  has  been  to  keep  within  the 
limits  of  what  is  clearly  revealed,  and  srrstained  by  definite  arrd  appropri- 
ate texts.  And  to  this  end,  the  trrre  meaning  and  the  applicability  of 
each  text  have  been  duly  considered.  2.  In  the/brm  of  these  statements, 
technical,  formal,  and  obsolete  phraseology  has  been  avoided,  The  aim 
has  been,  in  all  definitions  and  srrmmaries  of  teaching,  to  irse  a  simple, 
clear,  and  appropriate  diction. 

A  Final  Personal  Word.  With  this  Volume  of  Srrmmarized  5/5^/caZ 
Theology,  rrow  added  to  the  preceding  Volumes  of  Biblical  Commentary, 
the  Author  closes  a  task  of  twenty  years.  Gratefully  recognizing  the 
Divine  goodness  in  permitting  him  to  bring  it  to  comj^letion,  he  earnestly 
invokes  the  blessing  of  God  irpon  a  large  and  fruitful  use  of  his  long, 
loyal,  and  loving  toil. 

XoTE. — As  almost  every  cited  text  refers  to  its  own  volume  and  page  in  the  Bible- 
Work,  the  book  furnishes  an  exhaustive  Index  to  that  Work. 


TOPICAL  ANALYSIS  OF  THE  BIBLE. 


ACCOUNTABILITY  TO  GOD;    Responsibility,  Individual 
and  Personal;  Judgment  according  to  Life-Work. 

The  sense  of  accountability,  the  inward  conscious  conviction  of  personal 
responsibility,  is  an  inherent  product  of  the  conscience  or  moral  judg- 
ment, that  exists  and  spontaneously  acts  in  every  man  by  nature.  The 
recognition  by  the  moral  judgment  of  right  and  wrong,  good  and  evil, 
is  necessarily  accompanied  by  the  moral  feeling  consequent  upon  the 
willing  or  doing  the  right  or  the  wrong.  And,  like  the  other  self- 
recognized  fact  of  dependence,  which  is  produced  and  set  in  every  man's 
conviction  by  known  and  felt  helplessness,  this  conviction  of  responsibility 
implies  of  necessity  a  Being  to  whom  the  account  must  be  rendered,  or 
a  rightful  and  supreme  Moral  Ruler  and  Judge.  To  this  character  the 
fact  of  dependence  intimates  the  further  relation  of  Creator,  Upholder, 
and  Provider.  So  much  of  God  is  assuredly  disclosed  by  conscience 
and  by  actual  living. 

Scripture  Testimony : 

Rom.  14  :  10,  12.  We  shall  all  stand  before  the  judgment-seat  of  God. 
Each  one  of  us  shall  give  account  of  himself  to  God.   XI.  268.         1  Pet. 

4  :  5.  Shall  give  account  to  Him  that  is  ready  to  judge  the  quick  and 
dead.  Matt.  12  :  36.  Every  idle  word  .  .  .  shall  give  account  in  the 
day  of  judgment.  Heb.  13  :  17.   As  they  that  shall  give  account. 

Eccles.  3  :  15.  God  requireth  (seeketh  again)  the  past.   VI.  462.  Eccles. 

11:9.   VI.  511.         Eccles.   12:14.  VI.   528.         Matt.    25:15.   To  every 

man   according   to   his  ability.  Prov.    9:12.   Wise    for    thyself;    if 

thou  scornest  thou  alone  shalt  bear  it.   VI.  293. 
Job  34  :  11.   The  work  of  a  man  shall  He  render  to  him,  and  cause  every 

man    to   find    according  to    his   way.    VI.  179.  Ps.    62:12.  Rom. 

2  :  5.  Who  will  render  to  every  man  according  to  his  deeds.         2  Cor. 

5  :  10.  We  must  be  made  manifest  before  the  judgment-seat  of  Christ, 
that  every  one  may  receive  according  to  that  he  hath  done.  XI.  362. 
Rev.  2  :  23.  I  will  give  unto  each  one  of  you  according  to  your  works. 
Rev.   22  :  12. 

Ezek.    18  :  20.   The    soul    that    sinneth,   it   shall   die  ;    the   righteousness 
of  the  righteous  shall  be  upon  him,  and  the  wickedness  of  the  wicked 
shall  be  upon  him.    IX.  81-86. 
See  Condemnation  ;    Day  of  the  Lord  ;  Conscience. 


12  ADOPTION— AFFLICTION. 

ADOPTION. 

Admission,  by  gracious  Reinstatement,  to  full  rights  and  privileges  of 
Childship  and  Home  Fellowship  with  God.  A  Fruit  and  Proof  of 
the  Father's  love.    1  John  3:1.  A  result  of  Christ's  redeeming  work. 

Gal.  4  :  4,  5.  Childship  ensures  heirship  with  Christ  to  eternal 
glory.   Rom.  8  :  17. 

Predicted.  Jer.  3:19.  Ye  shall  call  Me,  my  Father,  and  shall  follow 
Me.  VIII.  414.  Hos.   1  :  10.  Sons. 

Assured  to  believers.  John  l  :  12.  To  them  that  believe  on  His 
name,  gave  He  the  right  to  become  children  of  God. 

By  the  witness  and  leading  of  the  Holy  Spirit.  Rom.  8  :  14- 
16.  As  many  as  are  led  by  the  Spirit  of  God,  are  the  sons  of  God. 
Ye  have  received  the  Spirit  of  adoption,  whereby  we  cry,  Abba,  Father. 
The  Spirit  beareth  witness  with  our  spirit  that  we  are  the  children  of 
God.  If  children,  then  heirs  with  Christ.  XI.  236.  Tit.  3  :  7  Heirs 
according  to  hope  of  eternal  life.  Gal.  4  :  4-7.   God  sent  forth  His  Son, 

that  we  might  receive  the  adoption  of  sons.  And  because  sons,  God 
sent  forth  the  Spirit  of  His  Son  into  our  hearts,  crying,  Abba,  Father. 
XI.  402,  3.  1  John  3  :  1,  2    Now  are   we  the  sons  of  God.  XI.  690. 

Eph.  1  :  5.  The  adoption  of  children  by  Jesus  Christ.  Gal.  3:26. 
Ye  are  the  children  of  God  by  faith  in  Christ  Jesus.   XI.  400.  1  Pet. 

1:14.   Obedient    children.   XI.    649.  Eph.    5  :  1     Beloved   children. 

XI.   43.5.         Rom.   9:26.   Called  children    of  the  living  God.  Eph. 

2  :  19.  Of  the  household  of  God.  Heb.  12  .7.   God  dealeth  with  you 

as  with  sons. 

Liost  childship  still  recognized  by  God.  Prov.  23  :  26.  My  son* 
give  Me  thy  heart.   VI.  383.  Luke  15  :  20-24.    His  father  saw   him, 

and  had  compassion,  and  ran  and  fell  on  his  neck  and  kissed  him.  .  .  . 
This  my  son  was  dead,  and  is  alive  again.  X.  370.  With  many  teach- 
ings regarding  the  process  and  results  of  genuine  conversion,  the 
Parable  mainly  emphasizes  God's  yearning  over  His  lost  child  and  His 
delight  in  regaining  the  child's  affection  and  fellowship. 
See  Childlikeness. 


AFFLICTION;  Chastening;  Grief;  Pain;  Sorrow;  Tribu- 
lation ;  Trouble  : 

1.  God  Chastens,  in  Love. 

Deut.    8  :  5.  As  a  man  chasteneth  his  son,  so  the  Lord    thy  God 
chasteneth   thee.   II.   649.  Prov.  3:11,  12.  Whom    the    Lord 

loveth    He    chasteneth.    VI.    254.  Heb.    12  :  5-7.  XI     605.   6. 

Rev.  3  :  19.  As  many  as  I  love,  I  reprove  and  chasten.  XI. 
736.  Deut.  8  :  16.  To  do  thee  good.  II.  651.  Ps.  39  :  9.  Thou 
didst  it.   IV.  293.         Jer.  31  :  18.  VIII.  544.         Jer.  10  :  24.   VIII. 


AFFLICTION.  13 

447.  Isa.   48  :  10.     I    have    chosen     thee    in     the     furnace    of 

affliction.    VIII.    249.  Mai.    3      3.    IX.    638,  9  Ps.    94  :  12. 

Blessed  the  man  whom  Thou  chasteneth,  O  Lord.  V.  136,  1. 
Job  5:  17,   18.   VI.    41,  2.  Ps     119:75      In    faithfulness    hast 

thou  afflicted   me.   V.  320.  Lam    3  ;  32,  33.   Though  He  cause 

grief,  yet  will  He  have  compassion,  for  He  doth  not  afflict 
willingly.    VIII.  608,   9.  Job.  37  :  23.   VI.  194.  Hosea  6  :  1. 

The  Lord  hath  torn  and  He  will  heal,   IX.  352. 

3.  Suffering  Neetlful  as  shown  by  its  Purpose  and  Effects: 

Needful  for  tt  sting,  proving  and  training,  for  gain  in  knoivledge  of  self 
and  God,  in  faith,  in  patience,  in  holiness,  in  helpfulness  to  others  and 
honor  to  God. 

Deut.  8  :  2,  3,  16.  Humble  thee  to  prove  thee,  to  do  thee  good.  II. 
648,  651.  1  Pet.  1  ;  6,  7.  Now  for  a  little  while  if  need  be,  ye 
have  been   put   to  grief  in   manifold   trials,  XI.  646.  1   Cor. 

11  :  32,  We  are  chastened  of  the  Lord  that  we  may  not  be  con- 
demned with  the  world.  XI.  319.  Ps.  119:67.  Before  I  was 
afflicted  I  went  astray,  but  now  have  I  kept  thy  word.  V.  316. 
Ps.  119  :  71.  Good  for  me  that  I  have  been  afflicted,  that  I  might 
learn    thy   statutes.  V.  318.  Hosea  5:  15.   In  their  affliction 

they    will    seek    Me.     IX.  351.  Hosea    2:14,   15.   IX.   339-342. 

VII.  377-379.  1  Pet.  1  :  7.  That  the  trial  of  your  faith  might 
be  found  unto  praise,  etc.  XI.  647.  Zech.  13:9.  Refine  as 
silver.  IX.  608.  James  1 :  3.  The  trial  of  your  faith  worketh 
patience.     XI.     617-619.  Rom.     5  :  3.     Tribulation    worketh 

patience.   XI.  216.  Heb.  12:11.   Chastening   for   the    present 

is  grievous,  yet  afterward  it  yieldeth  peaceable  fruit  of  righteous- 
ness. XI.  607.  Heb.  12  :  10.  He  chastens  for  our  profit,  that 
we  may  be  partakers  of  His  holiness.  XI.  606.  1  Pet.  5  :  10. 

XI.  669.  2  Cor.  1  :  4.  That  we  may  be  able  to  comfort  them 
that  are  in  affliction  through  the  comfort  wherewith  we  are  com- 
forted of  God.  XI.  347.  Acts  14  :  22.  Through  many  tribu- 
lations we  must  enter  into  the  kingdom  of  God.  Rev.  7  :  14. 
Lam.  3  :  1.  VIII.  602.  Dan.  12  :  10.  IX.  326-328.  John  15  :2. 
Every  branch  that  beareth  fruit,  He  cleanseth  it,  that  it  may 
bring  forth  more  fruit.  X.  489.  ["  The  keen  edge  of  God's 
pruning-knife  cuts  sheer  through.  No  weak  tenderness  stops 
Him  whose  love  seeks  goodness  for  His  servants."] 

3.  God,  only  and  surely,  our  Deliverer  and  Comforter. 
Manifold  Promises  and  Fulfilments  : 

2  Cor.   1:5.    As    sufferings    abound,  so    comfort    also    aboundeth 
through    Christ.    XI.    347.  2   Thes.    2  :  16.     Hath    given    us 

eternal   comfort   through   grace.    XI.    503.  Isa.    43:2.   When 

thou  passest  through  the  waters,  I  will  be  with  thee.  VIII. 
225.         Zech.    13:9.   I    will    bring   thee   through    the    fire.    IX. 


14  AFFLICTION. 

608,  9.    IIlus.    Dan.  3  :  24.  25.  Nahum  1  :  V,  S,    In   their  trouble 

He  knoweth  them  that  trust  in  Him.  Job  84  ;  29.  When  He 
giveth  quietness,  who  can  trouble.''  Heb.  13 -.  5.  He  hath 
said,  I  will  never  leave  thee,  nor  forsake  thee.  XI.  614.  III.  37. 
Ps.  34.19,  Many  the  afflictions  of  righteous,  but  the  Lord 
delivereth    from    all.     IV.    258.  Ps.    46  :  1.     IV.    334.  Ps. 

71:20.  IV.  477.  Ps.    91:15.  V.  123.  Isa.  50:10.   In   dark- 

ness trust  in  the  Lord  and  stay  upon  God.  VIII.  265.  Isa. 
63  ;  9.  In  all   their  affliction,  He  was  afflicted.  VIII.    367.  Ps. 

68:19.    Daily    beareth    our   burdens.    IV.    464.  Ps.    145:14. 

Raiseth  up  the  bowed  down.  V.  474.  Job  35  :  10.  Giveth  songs 
in  the  night.   VI    184.  Hosea  2  :  14,  15.   I   will  bring  her  into 

the  wilderness,  and  speak  comfortably  to  her.  I  will  give  her  the 
valley  of  Trouble  for  a  door  of  hope.  IX.  339-41.  Isa.  51  :  12. 
I,  even  I,  am  He  that  comforteth  you.  VIII.  269.  Isa.  57  :  18. 

VIII.  325.  Isa.  <dQ  :  13.  As  one  whom  his  mother  comforteth, 
so  will  I  comfort  you.  VIII.  384.  Isa.  30:21.  Tho  the  Lord 
give  you  the  bread  of  adversity  and  the  water  of  affliction,  yet 
thine  ears  shall  hear  a  word  saying,  This  is  the  way,  walk  ye  in 
it.  VIII.  152.  John  14:1.  Let  not  your  heart  be  troubled, 
trust  Me.   X.  480.  16  :  33.   In   the  world   ye  have   tribulation, 

but  in  Me  peace.  X  503.  John  14:2,  3,  16-19,  27.  X.  480,  4,  5,  7. 
Jer.  16  :  19.  My  refuge  in  the  day  of  trouble.  VIII.  474.  Nahum 
1:7.   Stronghold    in    trouble.   IX.   496.  Ps.    23:4.    Through 

the  valley.  Thou  art  with  me.   IV.  184.  Ps.  81  :  7.  Thou  calledst 

in  trouble,  and  I  delivered  thee.  Ps.  27  :  5.  IV.  207.  31  :  7. 
IV.  230.  32:7.  IV.  242.  2  Cor.  1  :  10.  Who  delivered  us, 
and  doth  deliver,  in  Whom  we  trust  that  He  will  yet  deliver.  XI. 
347.  Deut,  33  :  25.  As  thy  days,  so  shall  thy  strength  be.  II. 
735.  Ps.    84  :  6,  7.    Strength    to    strength.    V.    69.  Deut. 

33  :  27.  The  eternal  God  thy  dwelling-place  ;  and  underneath  are 
the  everlasting  arms.   II.  736. 

4.  God   to   be  Sought,   with   Submission,  Trust,  Patient 
Obedience,  and  Hoi)e. 

Job.  34:33.  As  Thou  wilt.  VI.  181.  Ps.  46:10.  Be  still,  and 
know  that  I  am  God.  IV.  336,  7.  ///us.  Eli,  1  Sam.  3  :  18.  It 
is  the  Lord,  let  Him  do  what  seemeth  Him  good.  Job  1  ;  21. 

The  Lord  gave,  hath  taken  away.  Blessed  be  the  name  of  the 
Lord    VI.   21,22.  Lev.   10:3.    Aaron.    Ezekiel  IX.    113,   327. 

James  5  :  13.   Is  any  afflicted  ?  let  him  pray.  Ps.   50  :  15.  Call 

upon  Me  in  the  day  of  trouble.  I  will  deliver  thee,  and  thou  shalt 
glorify  Me.    IV.  359.  Ps.  55  :  22.    Cast  thy  burden   upon    the 

Lord,  and  He  shall  sustain  thee.   IV.  391-393.  Ps.  56  :  8.    IV. 

396,8.  Ps.  57  :  1,2,  etc.    IV.  399,  400,  413,  477.  Prov.  20:22. 

Wait  on  the  Lord,  and  He  shall  save  thee.  VI.  366,  Ps,  37  :  5,  7. 
Rest  in  the  Lord  and  wait  patiently  for  Him.  IV.  274-277.  Ps. 
40  :  1.  I  waited  patiently  and  He  heard  my  cry.   IV.  296.         Ps. 


AFFLICTION.  '  5 

42  :  5,  11.  Why  cast  down,  O  my  Soul  ?  Hope  thou  in  God,  for 
I  shall  yet  praise  Him.  IV.  310-322.  1  Pet.  4.19.  Let  them 
that  suffer  according  to  the  will  of  God  commit  their  souls,  in 
well-doing,  to  a  faithful  Creator.  XI.  665.  Isa.  26  ;  4,  Trust 
forever,  for  the  Lord  Jehovah  is  an  everlasting  rock.   VIII.  124, 

5.  Trust  and  Joy  in  Trial. 

Job  23  :  10.  He  knoweth  the  way  that  I  take.  When  He  hath  tried 
me    I    shall    come    forth    as   gold     VI.    134,  5.  Job.    13  :  15. 

Though  He  slay  me,  yet  will  I  trust  (wait  upon)  Him.  VI.  83. 
Micah  7  :  8.  When  I  fall  I  shall  arise  ;  when  I  sit  in  darkness 
Jehovah  shall  be  a  light  unto  me.  IX  489.  Ps.  18  ;  28.  Jehovah 
wiUlightenmy  darkness.  IV.  141.  Ps.  27  ;  1,  IV.  204.  112:4. 
V.  249.  Ps.  23  ;  4     Though   I  walk  through  the  valley  of  the 

shadow  of  death,  I  fear  no  evil  IV  184.  Ps.  138  ■.  7.  Though 
I  walk  in  the  midst  of  trouble.  Thou  wilt  revive  me.  Ps.  42  :  7. 
8.  IV.  315.  James  1  :  2  Count  it  all  joy  when  ye  fall  into  mani- 
fold trials.  XI.  619.  Rom  5  :  3.  Let  us  rejoice  in  our  tribula- 
tions. XI.  215.  Rom.  8  :35.  XL  243,  4.  2  Cor.  7  :  4.  I  am 
exceeding  joyful  in  all  our  afifliction.  Hab.  3  :  17,  18.  Though 
fig  tree  not  blossom,  etc.,  yet  in  Jehovah  will  I  rejoice.  IX,  521,  2. 
IHus.   Ex.  15  :25.   II.  63. 

6.  Final  Issue  in  Gladness  and  Glory. 

2  Cor.  4:17.  For  our  light  affliction  worketh  for  us  more  and  more 
exceedingly,  an  eternal  weight  of  glory.  XI  360.  Rom.  8:18. 
The  sufferings  of  this  present  time  are  not  worthy  to  be  compared 
with  the  glory  which  shall  be  revealed  to  us-ward.  Ps.  30  :  5. 
Weeping  may  endure  for  the  night,  but  joy  cometh  in  the 
morning.    IV.  225.  Ps.  97:11.   Light  is  sown  for  the  righteous, 

and  gladness  for  the  upright  in  heart.  V.  157.  Job.  37:21. 
Light  in  the  skies.   VI.  193,  4.  Zech.  14  :  7.   At  evening  time 

it  shall  be  light.  IX.  614.  Isa.  35  :  10.  The  ransomed  shall 
obtain  joy  and  gladness  ;  sorrow  and  sighing  shall  flee  away. 
VIII.   176,7.  Isa.   51:11.   VIIL  269.  Isa.   33:24.    The    in- 

habitant   shall    not  say,   I    am    sick.     VIIL    167.  Rev.   21:4. 

No  more  sorrow  nor  crying,  neither  any  more  pain.  XI.  778. 
See  Heaven. 

7.  Christ  our  Example  in  Suffering;  we  share  His  Suffer- 

ing and  His  Joy. 

1  Pet.  2:21,  Christ  suffered  for  you,  leaving  you  an  example. 
XL  655.  Heb.  12  ;  3.  Consider  Him,  lest  ye  be  wearied  and 
faint.  XL  605.  Phil.   1  :  29.    It  is  given  not  only  to  believe, 

but  to  sufifer  in  His  behalf.  XL  449.  2  Cor.  1:7.  As  ye  are 
partakers  of  the  suffering,  so  also  of  the  consolation.  XI.  347. 
1  Pet,  4  :  12-14.  As  partakers  of  His  sufferings,  when  His  glory  is 


16  AGENCY.   DIVINE  AND  HUMAN. 

revealed,  ye  glad  with  exceeding  joy,   XI.   664.  Rom.  8  :  17. 

If  we  suffer  with   Him,  also   glorified  together.      "  Suffering  the 
Sacrament  of  Glory."  XL  237.  2  Tim   2  :  12.   If  we  suffer  we 

shall    reign    with    Him.     XI.    534.  Matt.    16:24-27;   19:29. 

X.  277,  391. 

8.  Related  Points. 

(1)  4^uestioti  of  the  ag^cs :  Why  the  good  suffer  and  the  bad 

prosper  ? 

Ps.  37.   IV.   271-284.  Ps.  49.    IV.    347-355.  Ps.    73.   V. 

6-18.  Job.    VI.    7-9,    186,    218,   226.    VIII.    452. 

(2)  Calamities  not  Divine  Judgments. 

Luke  13  :  1-5.  X.   200,  329.  John  9  :  2,  3.  Rom.    8  :  28. 

XL  240. 

(3)  Reserves  of  Strength  needful  in  trials. 

Jer.  12  :  6.   VIII.  453,  4. 

(4)  Remedy  for  Disquiet  and   Trouble  Is   Work  and  Trust* 

VII.  129. 

9.  Other  Suggestive  Paragriiphs. 

II.   63,   64.  III.   472.  VI.   40,   1.  VII     350.  VIIL    225. 

IX.  339,  341,  463. 
See  Anxiety  ;  Comfort  ;  DESPONnENCY ;  Infirmity  ;  Temptation. 


AGENCY,  DIVINE  AND  HUMAN,  in  Providence  and  Re- 
demption. Divine  Willing-  and  Working  the  Source 
and  Cause.  Human  Willing"  and  Doing  a  Condition 
and  Means. 

Human  Agency  Demanded.      Divine  Agency  Assures  Results. 

In  Providence. 

Gen.  3  :19.  la  the  sweat  of  thy  face  eat  bread.     Ps.  104  :  14,  He  causeth  grass  to  grow  and  herb 

for  the  service  of  man. 
James  5  :7.  Husbandman  waiteth  for  the  fruit. 
2  Tim.  2  :6.   Husbandman  that  laboreth  must  be     Isa.  55  :  10.  Seed  to  the  sower. 

tlie  first  to  partake  of  the  fruits. 
2  Thes    3  :  10.  If  any  will  not  work,  neither  let     Matt.  6  :  11.  Give  us  our  daily  bread. 

him  eat 


AGENCY,  DIVINE  AND  HUMAN 


17 


In  Redemption. 


Phil.    2  .  12.  Work  out  your  own  salvation. 
Lev.  19  :  14.  Thou  shalt  fear  thy  God. 
Isa.  1  .  16.  Wash  you,  malie  you  clean. 


Ezek.  18  :  31.  Make  you  a  new  heart. 

Eph.  4  :  23.  Be  renewed  in  the  spirit  of  your 

mind. 
Eph.  4.  Put  off  the  old  man,  put  on  the  new. 
Rom.  6  ;  12.  Let  not  sin  reign  in  your  body. 
Rom.  13  :  14.  Put  ye  on  the  Lord  Jesus  Christ. 

Rom.  12  ;  2.  Be  not  conformed  to  this  world,  but 
be  ye  transformed  by  the  renewing  of  your 
mind. 


God  worketh  in  you  to  will  and  to  do. 

Jer.  32  : 4.  I  will  put  my  fear  in  their  hearts. 

Ps.  51  :  10.  Create  a  clean  heart  in  me,  O  God. 

1  John  1  ;  9.   Will  cleanse  us  from  all  unright 
eousness. 

Ezek.  26  :  36.  A  new  heart  will  I  give  you. 

2  Cor.  4  :  16.  Our  inward  man  is  renewed  day 
by  day . 

V.  14-  Sin  shall  not  have  dominion  over  you. 
Col.  1  :  27    Christ  in  you.       Eph.  3  :  17.  Dwell 

in. 
Rom.  8:29.  Foreordained  to  be  conformed  to 

the  image  of  Ilis  Son. 
Col.  3  :  16.  Is  being  renewed  after  the  image  of 

Him. 


Prov.  4  :  23.  Keep  thy  heart. 
Prov.  3  : 1.  Let  thy  heart  keep  My  command- 
ments. 
1  Tim.  5  :  22.  Keep  thyself  pure. 
1  Pet.  1  : 5.  Kept  through  faith 
Eph.  6  :  10.  Be  strong 
Phil.  4  ;  13.  I  can  do  all  things 


Phil.  3  :  12.  I  press  on  that  I  may  apprehend  that 

1  Cor.  16  :  13.  Stand  fast,  quit  you  like  men,  be 
strong. 

2  Cor.  6  : 1.   Working  together  with  Him. 

Ps.  119  :  32.  I  will  run  the  way  of  Thy  com- 
mandments, 
2  Pet.  1  :  10.  Give  diligence  to  make 

1  Pet.  1  :  23.  Ye  have  purified  yourselves 
Rom.  8  :  13.  Ye  mortify  the  deeds  of  the  body 

2  Thes.  2  :  13,  Belief  of  the  truth  and 

Luke  13  :  23.  Strive  to  enter  in  by  the  narrow 

door. 
Matt.  11  :  28.  Come  unto  Me.        John  5  :  40. 

Matt.    5  :  48.    Be    perfect,    as  your  heavenly 

Father. 
2  Tim.  1:14.  That  good  thing  keep 
Jude  21.  Keep  yourselves  in  the  love  of  God. 

John  15  :  4.   Abide  in  Me  and 

Heb.  2  : 3.  How  escape  if  we  neglect  so  great 

salvation. 
Isa.  27  :  5.  Let  him  lay  hold  of  my  strength 
Isa.  1  :  19.  If  ye  be  willing  and  obedient 
Isa.   55  : 6,  7.    Let  the  wicked  return  unto  the 

Lord  and 


Phil.  4  :7.  Peace  of  God  shall  keep  your  hearts. 
Jer.  31  :  33.  I  will  write  My  law  in  their  hearts. 

Jude  24.  To  Him  that  is  able  to  keep  you. 

By  the  power  of  God . 

In  the  Lord  and  in  the  strength  of  His  might. 

Through  Christ  who  strengtheneth  me. 

2  Cor.  12.  My  strength  is  made  perfect  in  weak- 
ness. 

For  which  I  was  apprehended  by  Christ  Jesus. 

Phil.  1 :  6.  He  who  began  a  good  work  in  j'ou 
will  perfect  it  until  the  day  of  Jesus  Christ. 

Col.  1 : 2.  Worketh  in  Me.  1  Thes.  2  :  13. 
Effectually  worketh. 

when  Thou  shalt  enlarge  my  heart.  V.  300. 

your  calling  and  election  sure. 

through  the  Spirit. 

by  the  Spirit. 

sanctification  of  the  Spirit. 

John  10  :  9.  By  Me  if  any  man  enter  in,  he  shall 
be  saved. 

John  6  :  44.  No  man  can  come  to  Me  except  the 
Father  draw  him. 

Heb.  13  :  21.  God  make  you  perfect.  Heb. 
10  :  14. 

By  the  Holy  Ghost  who  dwelleth  in  us. 

Rom.  5  :  5.  The  love  of  God  is  shed  abroad  in 
our  hearts  by  the  Holy  Ghost. 

I  in  you. 

Titus  2  :  11.  The  grace  of  God  bringeth  salva- 
tion. 

and  he  shall  make  peace  with  Me.   VIII.  132. 

Ye  shall  eat  the  good  of  the  land. 

He  will  have  mercy  and  pardon.  VIII.  303-30G. 


18  ALTAR.    FOR  SACRIFICE— ANGELS. 

"  Demand  what  Thou  wilt,  only  give  what  Thou  demandest."    Augustine. 

The  Potter  and  clay.    Jer.  18:1-10.  Divine  side,  vs.  1-6.         God  Sovereign  in 

National    and    Individual    life.   VIII.    488.     Also    Job    10:9.  Isa.    64:8. 

Rom.  9  :  10.  Human  side,  vs.  7-10.  Influenced  by  man.   VIII.  489-492. 

Intervolution  of  Divine  and  human  plans  illustrated  :  VII.  61,  62,  1-54,  211-214. 
[If  the  gospel  be  accepted  it  must  be  by  a  process  in  w^hich  the  will  has  a 
part,  and  to  which  the  soul  gives  determinant  force.  It  is  true  that  the  gos- 
pel offers  to  man  reasonable  grounds  for  decision,  but  it  never  crushes  out  his 
individuality.  The  prodigal  remembers  his  Father's  house,  and  is  melted. 
The  sinner  looks  to  him  that  "  first  loved  him,"  but  is  neither  captured  by 
force  nor  imprisoned  with  violence.  If  he  be  saved  it  will  be  by  the  exercise 
of  that  which  is  most  distinctive  of  him  as  a  man  and  an  individual,  the  use 
of  God's  noblest  gift  to  the  spirit,  the  free  human  Will.     Interior. 

When  treating  of  the  divine  efficiency  in  redemption  and  of  the  divine  origina- 
tion of  it,  Paul  speaks  freely  and  unreservedly  from  the  standpoint  of  God's 
good  pleasure  in  the  choice  of  men  to  salvation  ;  when  speaking  of  the  human 
conditions  of  its  appropriation  he  speaks  as  unreservedly  from  that  point  of 
view,  laying  full,  strong  emphasis  upon  the  capacity  of  men  to  receive  or  re- 
ject the  offered  grace,  and  upon  their  responsibility  for  their  choice.  .  .  . 
When  the  aim  is  to  humble  human  pride  and  pretension  before  the  sovereign 
might  of  God,  he  overleaps  all  human  conditions,  and  without  definition  or 
qualification  asserts  the  divine  absoluteness,  as  though  God  dealt  with  men 
as  the  potter  deals  with  passive  clay.  But  when  the  aim  is  to  silence  human 
excuses  for  neglect  and  disobedience,  he  brings  into  full  prominence  the  free 
wrong  choices  and  conduct  of  men  as  the  reason  for  God's  rejection  and 
condemnation.  These  two  truths  Paul  asserts  with  equal  energy  and  plain- 
ness. He  adds  no  word  of  comment  upon  their  relation  to  each  other.  He 
betrays  no  consciousness  of  any  conflict  or  contradiction  between  them. 
G.  B.  Steve >is.\ 


ALTAR,  FOR  SACRIFICE. 

First  Altar  and   mention   of  Burnt-Offering,  Noah,  Gen.  8  :  20.   I.   250. 

Others    of    special    significance,  Abraham,  Gen.   12  :  7,    8  ;         9:18; 

22    :  9.         Jacob,  Gen.    35    :   1.         Moses  (Tabernacle),  Ex.    17  :  15  ; 

20  :  34.   II.    312,   3.         Solomon   (Temple),  2  Chron.    4  :  1.    III.    544. 
See  Sacrifice. 


ANGELS,  Unfallen  and  Fallen. 

1.  Unfallen. 

Job  38  :  7.  Sons  of  God  (rejoicing  at  the  Creation).  VI.  200.  Ps. 

103  :  20,   21.  V.   186,  7.  Luke  2  :  10-14.     (Song  at  the  Birth 

in   Bethlehem.)  X.   35.         Luke  15  :  10.  Joy  in  the  presence  of 


ANGER   OF  MAN.  19 

the  angels  over  one  sinner.  X.  36*7.  1  Pet.  1  :  12.  Angels 
desire   to   look   into.  Heb.    1  :  14.   Ministering  spirits  to  .  .  . 

heirs   of    salvation.   XI.   557.  (Servants   to  Sons.)         1   Cor. 

6  :  3.  We  shall  judge   angels.   XI.   296.         (In  some  respects 

inferior  to  saved  men.) 
Archangels:    Gabriel.     Dan.    8  :  16;         9  :  21.  Luke    1  :  19,   26. 

Michael.  Dan.  10  :  13,  21  ;  IX.  306-308.  12  :  1.  Jude  9. 
Rev.   12  :  V. 

2.  Fallen  Angels,  and  their  Chief.     See  VI.  23. 

The  Chief,  Head,  or  Prince  is  called  Satan,  Devil,  Adversary,  Ac- 
cuser, Tempter,  Calumniator,  Wicked  One,  Dragon,  Serpent. 
1  John  3  :  8.  Devil  sinneth  from  the  beginning.  Eph.  2:2.  The 

prince  of  the  power  of  the  air,  the  spirit  that  now  worketh  in  the 
children  of  disobedience.  (Showing  personality  and  power  over 
human   souls.)         Acts  5  :  3.  1  Pet.   5  :  8,  9.   Your  adversary 

the  devil  walketh  about  seeking  whom  he  may  devour  ;  whom  re- 
sist steadfast  in  the  faith.  XI.  66.  James  4  :  7.  Resist  the 
devil  and  he  will  flee.  XI.  637.  Eph.  6:11,12.  Stand  against  the 
wiles  of  the  devil.  XI.  442.  2  Tim.  2  :  26.  John  13  :  2,27. 
The  devil  put  into  the  heart  of  Judas.  X.  469,  471,  3.  Acts 
5  :  3.  XI.  36-38.  Job  1  :  6-12  ;  2  :  1-7.  VI.  15-27.  Zech.  3  :  1, 
2.    IX.    560,  1.         Matt.    13  :  39,    X.    210.          John    8  :  44.    X.    316. 

Gen.   3:15   Bruise  thy  head.    I.    188-192.  Heb.   2:14.    Through 

death  He  might  destroy  .  .  .  the  devil.  1  John  3  :  8.   Was  the 

Son  of  God  manifested  that  He  might  destroy  the  works  of  the 
devil.  XI.  691.  Rev.    12  :  7.   War  in  heaven.   Michael  and  his 

angels  prevailed  against  the  Dragon  and  his  angels.  Rev.  12:9, 
10.  The  great  Dragon,  called  the  Devil  and  Satan,  cast  down. 
XI.  757.  Jude  6  Angels  who  kept  not  their  first  estate  ...  in 
everlasting  bonds  unto  the  judgment  of  the  great  day.  Matt. 
25  :  41.  Fire  prepared  for  the  devil  and  his  angels.  X.  463.  X. 
321.         2  Pet.   2  ;  4. 


ANGER     OF    MAN,    Wrath,    Vengeance.      See    Condemnation 
(Wrath  of  God). 

Prov.  27  :  4.  Wrath  is  cruel  and  anger  is  overwhelming.  Prov.  29  :  22. 

Angry  man  stirreth  up  strife.  Prov.    14  :  17.    Soon  angry  will   deal 

foolishly.  Eph.  4  :  31.   Let  all  bitterness,  wrath   and  anger  be  put 

away,  with  all  malice.         Col.  3    :   8.  Ps.  37  :  8.         Rom.   12  :  19- 

26.         Eph.  6  :  4.         Prov.   15  :  1.  Soft  answer  turneth  away  wrath,  but 
a  grievous  word  stirreth  up  anger.   VI.   330.         Prov.   29  :  11.   A  fool 


20  ANTHROPOPATHT— ANXIETY. 

uttereth  his  anger,  a  wise  man  keepeth  it  back  and  stilleth  it.  VI.  418, 
Eccles.  7  :  9.  Be  not  hasty  to  be  angry,  for  anger  resteth  in  the  bosom 
of  fools.  Eph.  4  :  26.  Be  ye  angry  and  sin  not,  let  not  sun  go  down 
on   your  wrath.         James   1   :  19.   Slow  to  wrath.  Prov.   14  :  29.   He 

that    is  slow  to  anger    is   of  great   understanding.    VI.    326.  Prov. 

16  :  32.  VI,   343,  4  Prov.    19  :  11.   VI.  359.  Prov.  20  :  22.  VI.  366. 

Prov.  24  :  29.  VI.  39S.  Prov.  25  :  21,  22,  28.  VI.  402.         Deut.  32  :  35. 

To  Me  belongeth  vengeance,  Ps.  94  :  1,  Rom.  12  :  9.  Heb. 
10  :  30,   III.  439. 


ANTHROPOPATHY. 

A  term  applied  to  certain  forms  of  expression  touching  God,  chiefly 
found  in  Old  Testament.  Definitely  stated,  it  is  the  attribution  to 
God  of  human  emotions,  passions  and  actions,  as  ''  repenting,"  "  griev- 
ing," "  hating,"  "hiding  the  face,"  "turning  from,"  "returning  to," 
"rising  up  early  and  speaking,"  etc.  It  is  an  accommodation  to  the 
thought  and  speech  of  men,  in  order  to  emphasize  most  effectively  the 
reality  of  His  relations  and  dealings  with  men,  and  the  strength  and 
intensity  of  His  interest  in  their  spiritual  well-being.  As  His  revela- 
tion must  be  in  accord  with  the  thought  and  language  of  men  to  be 
comprehensible  by  them,  so  the  disclosure  of  His  desires  and  purposes 
of  blessing  is  most  clearly  and  impressively  made  by  adopting  forms 
of  expression  employed  among  men. 

As  examples :  Repenting,  Gen.  6  :  6.  I.  233,  4.  Judges  2  :  18.  III.  166. 
2  Sam.  24  :  16.   III.   369.  Jer.    18  :  11,   12.  VIII.  491.  Joel  2  :  13. 

IX.  396.  Jonah  3  :  10.  IX.  458.  Rising  up  early  and  speaking  (or 
sending),  etc.   Jer.  V:l  3  ;  11:7;  25:3,4;  26:5;  29:19; 

32  :  33  ;         35  :  14,  15  ;  44  : 2,  See  also  Isa.  1  :  2,  3.    VIII.    18,   19. 

Jer.  31  :  20,   VIII.   545.  Hosea  11  :  1-4,   IX.   368,  9. 

See  Call  of  God  ;  Love  of  God. 


ANXIETY;  Care;  Fret;  Complainingf. 

Ps.  37  :  1,  7,  8.  Fret  not  thyself.  IV.  271,  276,  278.  Ps,  49  and  73. 
Lam.  3  :39.  Wherefore  complain  ?  VIII.  611,  Matt.  6  :  34.  Take  no 
anxious  thought.   X.  162,  197.  Phil.  4  :  6,  7.   In  nothing  be  anxious, 

but  in  everything  by  prayer  and   supplication,   with   thanksgiving,  let 


APOSTLESniP.     APOSTLES— ARCHEOLOGY  AND  EXPLORATION  21 

your  requests  be  made  known  to  God,  and  the  peace  of  God  shall  guard 
your  hearts  and    thoughts   in   Christ   Jesus.   XI.   462.  1    Pet.   5  ;  7. 

Casting  all  your  anxiety  upon  Him,  because  He  careth  for  you,   XI.  668. 
John   14:1.   Let  not  your  heart   be  troubled,    trust  Me.    X.  480,  5,  7. 
Ps.  112  ;  7.   Not  afraid  of  evil  tidings.  V.  252,   3.         Deut.  33:25.  As 
thy  days,  thy  strength.   II.  735. 
See  Despondency  ;  Infirmity. 


APOSTLESHIP.     APOSTLES. 

Conditions  of  Apostleship  :  Seeing  Jesus  Christ.  Witnesses  by  His  per- 
sonal call  and  intercourse.  1  Cor.  9  :  1.  Acts  1  :  21-26.  Acts 
9  :  4-6.  Gal.  2  :  8.  Signs  and  Wonders  Wrought.  Acts  5  :  12. 
2  Cor.  12  ;  12. 

Apostles  of  Christ's  Appointment.     The  Twelve,   Matt.  10  :  2-4. 
thias,  Acts  1  :  21-26.         Paul,  Acts  9  :  4-6. 


Mat- 


ARCHEOLOGY  AND  EXPLORATION. 

Some  References  :  Assyrian  Discovery,  I.  66-68.  Antiquity  of 
man.   I.  145.  Rosetta  Stone.   I.  501.  Moabite  Stone.   VII.  86,  7, 

166.         Stone  of  Temple  Wall.   X.  621.     See  Criticism. 

In  its  broader  sense  Oriental  archeology  includes  all  that  may  be  made 
known  of  Oriental  lands  and  peoples.  The  Bible  may  be  used  as  one 
of  its  sources.  The  extra-Biblical  sources  are  the  fragmentary  notices 
of  ancient  historians  and  the  discoveries  of  recent  excavators  and  ex- 
plorers. During  the  last  half  century  the  extra-Biblical  source  has 
been  made  to  yield  a  vast  array  of  facts.  The  labors  of  Societies  and 
individuals  have  enriched  the  museums  of  Europe  with  a  vast  store 
of  interesting  articles  from  antiquity,  besides  occasioning  the  erec- 
tion of  local  museums  for  the  care  of  such  articles  as  might  not  be 
removed  from  the  scene  of  their  discovery.  Rock  and  wall  inscrip- 
tions have  been  copied  with  exemplary  accuracy.  Temples,  columns, 
statues,  monoliths,  and  obelisks  have  been  studied,  photographed, 
and  described  in  detail.  Cylinders,  seals,  coins,  funeral  tablets,  con- 
tract tablets,  papyrus  rolls  and  slabs  have  been  collected,  and  the 
inscriptions  on  them  have  been  reproduced  in  facsimile  impressions. 
The  whole  territory  of  Egypt,  Mesopotamia,  Arabia,  Syria,  Phoenicia, 
and  Palestine  has  been  surveyed  and  accurately  mapped  out,  with  a 
view  to    bringing    before  the    mind    the   precise    surroundings   within 


22  ARCHEOLOGY  AND  EXPLORATION. 

which  events  occurred.  To  bring  about  these  results  two  classes  of 
patient,  specially  qualified,  hard-working  scholars  have  devoted  their 
time  and  energy,  viz.,  the  explorers  and  excavators  on  the  field  and 
in  the  midst  of  the  mounds  and  ruins  of  the  East,  and  philologists 
and  historians  in  European  museums,  who  have  taken  the  discoveries 
of  the  excavators,  deciphered  them,  arranged  them,  and  out  of  their 
contents  have  written  the  histories  of  the  Egyptians,  the  Hittites,  the 
Chaldeans,  the  Assyrians,  the  Babylonians,  and  the  Persians. 
Archeology  has  made  known  a  large  number  of  historical  facts,  in  the 
light  of  which  certain  views  become  absolutely  certain  and  their 
opposites  absolutely  untenable.  It  has  therefore  thus  set  some  gen- 
eral limits  within  which  criticism  must  move.  Some  of  these  may 
be  stated  as  follows;  1.  The  general  credibility  of  Biblical  history. 
Formerly  criticism  was  free  to  begin  with  the  assumption  that  the 
historic  accounts  in  the  books  of  the  Bible  were  not  credible.  Arche- 
ology now  changes  the  situation.  It  says  to  the  critic  that  that  as- 
sumption is  not  only  arbitrar}^  but  contrary  to  all  the  known  facts. 
This  result  archeology  has  brought  about  by  throwing  considerable  light 
on  the  darkest  and  most  isolated  portions  of  the  Biblical  history,  the 
patriarchal  age  and  the  monarchical  age  of  Israel.  2,  There  is  a 
special  correlation  of  the  history  gathered  from  the  monuments 
with  the  history  recorded  in  the  Biblical  sources.  The  Egypt  of  the 
Exodus  corresponds  with  the  Egypt  of  the  period  of  the  Exodus 
as  read  in  the  hieroglyphics.  The  accounts  of  the  kings  of  Judah  and 
Israel  fit  into  the  accounts  of  the  conditions  of  the  world  as  found  in 
the  Assyrian  tablets.  Ahab,  Jehu,  Benhadad,  Azariah,  Menahem,  Pekah, 
Hoshea,  Rezon,  Jehoahaz,  Hezekiah,  are  names  which  occur  in  the 
Assyrian  monuments,  and  what  is  said  of  them  positively  coincides  with 
what  is  recorded  in  the  Biblical  books  as  far  as  the  two  accounts  touch 
on  the  same  points,  and  neither  ticcount  renders  impossible  the  truth- 
fulness of  the  other  at  those  points  where  they  do  not  touch.  This  is 
true  of  the  accounts  of  Nebuchadnezzar  and  the  later  Babylonians  and 
the  Persians,  as  far  as  their  histories  come  in  contact  with  the  Biblical 
history.  These  histories  dovetail  into  one  another.  Any  results  of 
criticism  that  would  undertake  to  dislocate  and  rearrange  this  history, 
so  constructed  and  verified  by  facts  drawn  from  two  sources,  must  now 
settle  its  accounts,  not  with  the  Bible  merely,  but  with  Oriental  arche- 
ology also.  3.  Archeology  renders  untenable  any  theories  which 
assume  false  positions  regarding  literary  work  in  early  and  Oriental 
surroundings.  The  date  of  the  beginning  of  the  art  of  writing  has  been 
set  much  farther  back  than  it  was  commonly  supposed  to  be  before  the 
dawn  of  modern  archeological  science.  The  first  historical  critics  of 
the  Pentateuch  denied  its  Mosaic  authorship,  partly  on  the  assumption 
that  the  art  of  writing  was  not  known  at  the  time  of  Moses.  Such  a 
conclusion  would  now  find  itself  face  to  face  with  the  remains  of  the 
art  of  writing  that  come  from  centuries,  if  not,  as  some  say,  millenniums 
before  the  time  of  Moses.  One  may  now  actually  see  in  the  museums 
of  Europe  papyri  from  Egypt,  tablets  from  Assyria,  and  inscriptions 
from    Babylonia    which   antedate    Moses.       4.   Archeology    and    Chro- 


ARCHEOLOGY  AND  EXPLORATION.  23 

nology.     Strictly  speaking  tliere  is  no  chronology  in  the  Biblical  rec- 
ords, but  only  chronological  data.      Now,  if  archeology  throws  light  on 
the  nature  and  mode  of  using  the  chronological  data  above  mentioned, 
and  if,  above  all,  it  enable  the  critic  to  proceed  not  on  the  basis  of  as- 
sumptions, but  of  well-established  facts,  in  building  his  chronology,  the 
use  of  the  historical  argument  will  be  strengthened  by  so  much.     As  a 
matter  of  fact,  this  has  been  a  most  fertile  field  of  research  and  a  source 
of  many  valuable  results.     Many  of  the  prophetic  discourses  of  Isaiah 
and  Jeremiah,  not  to  speak  of  others  of  the  Biblical  writers,  have  re- 
ceived an   immense  amount  of  light  in  this  way.     The  chronological 
and  historical  data  furnished  by  archeology  have  enabled  critics  to  re- 
arrange and  to   surround  these    writings  with  their  natural  environ- 
ments.    It  is  thus  made  possible  to  realize,  in  a  measure,  the  situations 
within  which  they  were  first  used.     A.  C.  Zenos,  "  Elements  of  the  Higher 
Criticism." 
The  monuments  are  brought  to  light  just  at  the  time  when  we  are  pre- 
pared by  scientific  knowledge  to  understand  them,  and  by  the  historic 
spirit  to  appreciate  them.     In  any  earlier  age  they  would  have  been 
lost,  destroyed,  or  wasted.     It  is  now  in  place  to  use  the  word  "  illus- 
trate" almost  exclusively  instead  of  "  confirm"  in  describing  the  Biblical 
function  of  the  monuments.     The  stadium  of  needed  vindication  of  the 
historical  accuracy  of  the  Old  Testament  is  now  as  good  as  past  in 
our  progress  toward  the  final  goal  of  truth  and  knowledge.     H.  V.  Hil- 
precht, 
Egyptian  civilization  is  at  the  very  outset  fullgrown.     The  monumental 
history  of  Egypt  gives  no  countenance  to  the  theories  of  to-day  which 
derive  civilized  man,  by  a  slow  process  of  evolution,  out  of  a  brute-like 
ancestor.     So  far  as  excavation  has  made  it  known  to  us,  it  is  a  history, 
not  of  evolution  and  progress,  but  of  retrogression  and  decay.   .   .   .  The 
age  of  the  Hebrew  Patriarchs  lies  exposed  to  the  full  glare  of  history. 
It  is  not  prehistoric,  it  does  not  even  belong  to  the  dawn  of  civilization. 
We  possess  an  abundance  of  contemporaneous  records  which  enable  us 
to  test  the  truthfulness  and  credibility  of    the  narratives  of  the  Old 
Testament.     And  the  narratives  fully   stand  the   test.   .   .   .     The  dis- 
covery of  the  tablets  of  Tel-el-Amarna  shows  how  extensive  were  the 
knowledge  and  use  of  writing  throughout  the  East  in  the  time  of  Moses. 
We  know  now  that,  so  far  from  being  an  illiterate  age,  it  was  an  age 
of  the  highest  literary  activity,  and  it  would  be  nothing  short  of  a  mir- 
acle if  the  Israelites  alone,  in  the  midst  of  literary  populations  like  the 
Canaanites,  the  Egyptians,  and  the  Babylonians,  should  have  been  in  a 
state  of  intellectual  slumber.     A.  H.  Sayce. 
On  the  relations  of  archeology  to  the  Higher  Criticism,  see  Sayce,  The 
Higher  Criticism  and  the  Monuments,  1895  ;  and  on  the  general  subject 
of  the  results  of  recent  archeological  research  as  directly  or  indirectly 
affecting  thought  and  belief  regarding  the  Bible,  cf.  The  Records  of  the 
Past,    published  by    S.  Baxter,    i873,  and  onward  ;  By-Paths  of  Bible 
Knowled^re^^nhWsh^d   by   Religious   Tract  Society,  1883,  and   onward; 
St.  Clair,  Buried  Cities,  1892  ;  Brngsch,  Egypt  under   the  Pharaohs,  new 
edition,  1891  ;  Flinders  Petrie,  Egyptian    Tales  from  the  Papyri,  1895  ; 


34  ATHEIST  AND  ATHEISM— ATONEMENT. 

Schrader,  Die  Keilinschriften,  tmd  das  Alte  Testament,  1872,  2d  ed.,  1883  ; 
English  translation,  The  Cuneiform  Inscriptions  and  the  Old  Testament, 
1885-86  ;  McCurdy,  Prophecy,  History,  and  the  Monuments,  1894.  A.  C. 
Zenos. 
See  also  Hilprecht,  Recent  Researches  in  Bible  Lands  ;  and  note  current  ex- 
plorations and  discoveries  in  Egypt  and  tiie  Desert,  Syria  and  Pales- 
tine, Babylonia  and  Assyria. 


ATHEIST  AND   ATHEISM. 

Ps.    10  :  4.   All  his  thoughts,   no  God.   IV,    92.  Ps.    14:1;         53 

The  fool  hath  said  in  his  heart.  No  God.  IV.  106-112.  380-382. 


ATONEMENT. 

God  has  made  the  Death  of  Christ  the  Procuring  Cause  of  Human  Sal- 
vation. This  is  the  Central  and  Cardinal  Fact  of  Divine  Revelation. 
Its  expression  is  concentrated  in  the  heralding  Baptist's  sublime  An- 
nouncement when,  pointing  to  the  approaching  Christ,  he  exclaimed, 
Behold  the  Lamb  of  God,  Who  taketh  away  the  sin  of  the  World  ! 

This  Vital  Fact  comprehensively  stated  :  Isa.  53  :  5,  6,  12.  He  was 
wounded  tor  our  transgressions.  The  Lord  laid  on  Him  the  iniquity  of 
us  all.  He  poured  out  His  soul  unto  death.   He  bare  the  sin  of  many. 

1  Pet.  2  :  24.  Who  His  own  self  bare  our  sins  in  His  body  upon  the 
tree,  that  we  might  live  unto  righteousness.  XI.  656.  1  Pet.  3  :  18. 
Christ  suffered  for  sins  once,  the  righteous  for  the  unrighteous,  that 
He  might  bring  us  unto  God  ;  being  put  to  death  in  the  flesh,  but 
quickened  in  the  spirit.  Phil.  2  :  8.  He  humbled  Himself,  and  be- 
came obedient  unto  death,  even  the  death  of  the  cross.  XI.  452. 
Heb.  12  :  2.    Who    for   the   joy    set   before    Him    endured    the   cross. 

2  Cor.  5  :  21.  Him  Who  knew  no  sin,  He  made  to  be  sin  on  our  behalf ; 
that  we  might  become  the  righteousness  of  God  in  Him.   XI.  366. 

I.  Meaning  of  Terms  Employed  in  Old  and  New  Tes- 
taments. 

1.  Atonement.  (In  O.  T.  exclusively)  Heb.  Kippurim,  Coverings  ; 
Kaphar,  to  Cover.  Lev.  23  :  27,  28.  The  idea  of  atonement  is 
the  foundation-thought  in  all  the  sacrifices  and  in  all  the  ser- 


ATONEMENT.  25 

vices,  both  in  the  ritual  of  the  altar  and  of  the  Holy-place. 
One  day  of  the  year,  and  that  the  most  sacred  of  all,  the  great 
fact  of  atonement  was  presented  alone  and  in  the  most  solemn 
manner  before  the  minds  of  the  people.  /.  M.  Gibson.  It 

was  in  all  its  services  and  ceremonies  the  fullest  representa- 
tion, the  most  perfect  shadow,  of  the  great  work  of  Redemp- 
tion.   G.  Btish.  II.  414-419. 


3.  Reconciliation,  To  Reconcile,  Make  Reconcilia- 
tion. Heb.  Kaphar  ;  Gr.  Katalasso,  Katailage,  signifying  To 
Cover,  Make  Atonement  ;  to  Change  thoroughly  ;  to  Ap- 
pease, Propitiate.  Dan.  9  :  24.  To  make  reconciliation  for 
iniquity  and  bring  in  everlasting  righteousness.  IX.  299. 
Rom.  5  :  10,  11.  Reconciled  to  God  by  the  death  of  His  Son  ; 
through  Whom  we  have  now  received  the  (atonement)  recon- 
ciliation. XI.  218.  2  Cor.  5  :  18,  19.  Reconciled  us  to  Him- 
self through  Christ  ;  God  was  in  Christ  reconciling  the  world 
unto  Himself  ;  not  reckoning  to  them  their  trespasses.  XI. 
365,  6.  Eph.  2  •  16.  That  He  might  reconcile  both  unto 
God.  XI.  422.  Col.  1  :  20,  21.  Through  the  blood  of  the 
cross  by  Him  to  reconcile  all  things  to  Himself.  You  that 
were  enemies  by  His  death  hath  He  reconciled.  XI.  470. 
Heb.  2  :  17.  Make  reconciliation  for  sins.  XL  562.  Heb. 
9  :  12.  Through  His  own  blood  entered  in  once  for  all  into  the 
Holy  Place,  having  obtained  eternal  redemption.   XI.  588. 


3.  Propitiation,  Gr.  Hilasmos,  What  Appeases,  Propitiates. 
Rom.  3  :  25.  A  propitiation  through  faith  in  His  blood.  XI. 
212,  3.  1  John  2  :  2.    He    is    the  propitiation  for    our  sins. 

XI.  685.  1  John  4  :  10.   Sent  His  Son  to  be  the  propitiation 

for  our  sins.   XI.  696. 


4.  Mercy-Seat.     Heb.  Kapporeth    [Kaphar).   Place    of   Covering. 

Gr.  Hilasterion.  Place  of  Propitiation  or  Appeasement.  Ex. 
25  :  17.  Make  a  mercy-seat  of  pure  gold.  (The  word  Kapporeth 
or  covering  used  only  in  the  spiritual  sense  of  atonement.)  II. 
300,  1.  Heb.  9  :  5.  Cherubim   of  glory  overshadowing  the 

mercy-seat  (propitiatory). 

5.  Cross  of  Christ ;  Crncified.     Gal.  6  :  12,  14.  Glory  save  in 

the  cross  of  our  Lord  Jesus  Christ,  etc.  XL  412,  3.  Phil. 

2  :  8,  Became  obedient  unto  death,  even  the  death  of  the  cross. 
XL  452.  Col.  1  :  20.    Peace  through  the  blood  of  the  cross. 

XL  470.         Heb.  12  :  2.    Endured  the  cross.  XL  605.  1  Cor. 

2  :  2.  Know  nothing  save  Jesus  Christ  and  Him  crucified. 
XL  284,  5. 


26  ATONEMENT, 

II.  Atonement  as  Disclosed  in  Type   through   Old 
Testament  Sacrifice. 

The  only  use  and  justification  of  Animal  Sacrifice,  by  the  Patriarchs 
from  Adam  to  Jacob,  and  through  the  elaborate  Sacrificial  System 
of  the  Ceremonial  Law  of  Sinai,  was  in  the  fact  that  it  was  a 
needed  method  of  symbolizing  to  the  Old  Testament  generations 
God's  plan  of  Redemption  by  substitution  of  life  for  life.  Nothing 
else  could  be  devised  so  simple,  clear  and  impressive,  and  so  suited 
to  man's  relation  to  God  and  His  Laws  as  a  disobedient  offender. 
The  ideas  plainly  presented  to  the  offerer  in  the  typical  act  of 
sacrifice  and  strongly  suggested  to  him  by  its  details  were  mainly 
three  :  1.  Substitution  of  an  unoffending  animal  for  the  human 
offender  in  the  matter  of  suffering  for  wrong-doing.  2.  Nothing 
less  than  the  life-blood  (Read  II.  369,  370.  Lev.  17:  11.  "Blood 
maketh  atonement  by  reason  of  the  life.")  of  the  substituted  vic- 
tim sufficed  for  the  remission  of  deserved  penalty  to  the  human 
offender.  3.  The  offerer's  act  of  laying  his  hand  upon  the  substi- 
tute animal  in  the  exercise  of  faith  and  with  words  of  penitent 
confession  intimated  a  transfer  of  guilt  from  the  offerer  to  the 
victim,  and  on  account  of  such  transfer  the  offender's  reliance 
for  immunity  from  the  penal  effects  of  his  own  wrong-doing. 
These  ideas  substantially  convey  and  exhaust  the  typical  teaching 
of  Old  Testament  Sacrifice  as  regards  the  fact  and  meaning  of 
Atonement.  The  full  interpretation  of  that  teaching  we  find, 
partly  in  the  Psalmists  and  Prophets  either  by  inference  and  sug- 
gestion or  by  distinct  prophetic  declarations,  but  chiefly  in  the 
words  and  sufferings  of  Christ  and  their  full  exposition  by  the  in- 
spired writers  of  the  Gospels,  the  Acts,  the  Epistles,  and  the  Rev- 
elation. 

For  a  large  consideration  and  explanation  of  the  Old  Testament 
Sacrificial  System,  see  Vol.  II.  pp.  358-366.  See  also,  for  this  whole 
subject,  Sacrifice.  Further,  study  9th  and  10th  chapters  of  He- 
brews, specially  9  :  12-14,  2G,  28  and  10  :  10,  12,  U,  19,  20,  29,  of 
which  the  key  thought  is  found  in  9  :  22.  All  things  are  cleansed 
with  blood,  and  apart  from  shedding  of  blood  (life-blood)  there 
is  no  remission.   XI.  586-593. 

[The  sacrifices  of  Israel  were  intended  and  adapted  not  only  to  meet 
the  deep-felt  want  of  human  nature,  common  to  them  as  to  all 
other  tribes,  but  also  were  intended  and  adapted  to  point  onward 
to  Him  in  whose  death  a  real  want  f  mankind  was  met,  in  whose 
death  a  real  sacrifice  was  offered,  in  whose  death  an  angry  God  was 
not  indeed  propitiated,  but  in  whose  death  the  loving  Father  of 
our  souls  Himself  provided  the  Lamb  for  the  offering,  without 
which,  for  reasons  deeper  than  we  can  wholly  fathom,  it  were  im- 
possible that  sin  should  be  remitted.  There  is  no  gospel  worth 
calling  so,  worth  the  preaching,  worth  your  believing,  or  that  will 
ever  move  the  world  or  purify  society,  except  the  gospel  which  be- 


I.   396-399. 

Ex- 

2  Sam.  7  ; 

12-16. 

Ps.   22  :  1,    1, 

,  8,  16, 

53  :   1-12. 

VIII. 

Zech.  11  : 

12,  13. 

ATONEMENT.  2? 

gins  with  the  fact  of  an  atonement,  and  points  to  the  cross  as  the 
altar  on  which  the  sacrifice  for  the  sins  of  the  world,  without  whose 
death  pardon  is  impossible,  has  died  for  us  all.     MaciarenA 


III.  Atonement  as  Realized  and  Fulfilled  by  the  Self- 
Sacrificial  Offering  of  Jesus  Christ. 

1.  Distinct    Iiitimations,   References,  and    Declara- 
tions of  Old  Testament.     (An  Outline  for  study.) 

First  intimated  in  the  primal  root-promise  of  God  to  Adam. 
Gen.    3  :  15.   II.   188-192.  Referred   to  in  covenant  prom- 

ises to  Abraham.         Chiefly  Gen.    22  :  17,  18.   In  thy  seed 
shall  all  nations  of  the  earth  be  blessed, 
plained  Gal.  3  :  7-9,  16,29.        To  David. 
III.   387-392. 

See  Covenants. 

Prophetic    References  and   Declarations  : 
18.     IV.     169-175.  Isa.     52   :   13-15  ; 

276-293.         Dan.   9  :  24-26.  IX.  299,303. 
IX.   598.         Zech.   13  :  1,7.    IX.   605-608.  See  II.   340  (last 

note),  341.  XI.  586,  587.  1  Pet.  1  :  11.  The  Spirit  of 
Christ  in  the  prophets  testified  beforehand  the  sufferings  of 
Christ.   XI.   648. 

a.  Plain  and  Mnltiform  Assertions  of  the  New  Testa- 
ment, under  varied  aspects  and  statements. 

(1)  Our  Reconciler  with  Ood. 

For  texts  see  above,  I.  2.  Eph.  2  :  13,  14,  16.  In 
Christ  Jesus  ye  that  were  afar  off  are  made  nigh  in 
the  blood  of  Christ.  For  He  is  our  peace  Who  hath 
made  both  one.  XI.   422. 

(2)  The  Propitiation  for  our  sins. 

For  texts,  see  above,  I.  3. 

(3)  Our  Efficient,  Sufficient  and  Accepted  Sacrifice. 

1  Cor.  5  :  7.  Christ  our  Passover  is  sacrificed  for  us. 
XI.   295.  Eph.   5  :  2.   Christ  gave  Himself  up  for 

us,  an  offering  and  a  sacrifice  to  God.  XI.  436.  Heb. 
9  :  12-14,  26.  He  appeared  to  put  away  sin  by  the 
sacrifice  of  Himself.   XI.   588. 

(4)  Died  for  us.    Gave   Himself  for  us. 

Rom.  5  :  6.  Christ  died  for  the  ungodly.  XI. 
217.  2  Cor.  5  :  14,  15.  Died  for  all.  XI.  364,  365. 
1  Thes.  5  :  10,  Who  died  for  us  that  we  should  live 


28  ATONEMENT. 


with  Him.  XI.  495.  Heb.  2  :  9.  He  should  taste 
death  for  every  man.  XI.  560.  Gai.  1  :  4.  Who 
gave  Himself  for  our  sins  that  He  might  deliver  us. 
Gal.  2  :  20.  Who  loved  me  and  gave  Himself  up 
for  me.  XI.  397.  Eph.  5  :  2.  Who  loved  you  and 
gave  Himself  an  offering  and  a  sacrifice  to  God. 

(5)  Died  for  Our  Sins. 

1  Cor.  15  :  3.  Christ  died  for  our  sins  according  to  the 
Scriptures.  XI.  331.  Isa.  53  :  4-6.  He  was  wound- 
ed for  our  transgressions.  V.  12,  He  poured  His 
soul  unto  death,  yet  He  bare  the  sin  of  many.  VIII. 
281-284,  287.  Dan.    9  :  24-26.   IX.   299,  303.         To 

take  away  our  sins.  John  1  :  29.  The  Lamb  of  God, 
who  taketh  away  the  sin  of  the  world.  Heb.  9  :  26. 
He  was  manifested  to  put  away  sin.  1  John  2  :  2. 
He  is  the  propitiation  for  our  sins.  XI.  686,  Matt. 
26  :  28.  My  blood  .  .  shed  .  .  for  the  remission  of 
sins.    X.   476.        To  save   us  from  our  si  us.  Matt. 

1  :  21.  He  shall  save  His  people  from  their  sins.  X. 
32.  Luke  19  :  10.  Son  of  Man  is  come  to  save  the 
lost.  1  Tim.  1  :  15.  Christ  Jesus  came  into  the 
world  to  save  sinners.  XI.  507.  To  cleanse  us  from 
sin.  Tit.  2  :  14.  Gave  Himself  for  us  that  He 
might  purify  unto  Himself  a  people  for  His  own 
possession.  1  John  1  :  7.  The  blood  of  Jesus 
Christ  cleanseth  us  from  all  sin.  XI.  683,  Heb. 
9  :  14.  The  blood  of  Christ  cleanse  your  conscience. 
XI.  588.  Heb.  10  :  10,  14,  29.  We  are  sanctified 
through  the  offering  of  the  body  of  Jesus  Christ 
once  for  all.  By  one  offering  He  hath  perfected  them 
that  are  sanctified.  The  blood  of  the  covenant 
wherewith  he  was  sanctified.  XI.  592.  Rev.  1  :  5. 
Unto  Him  that  loved  us,  and  washed  us  from  our 
sins  in  His  own  blood.    XI.    718.          To  turn  us  a^cay 

from  sinning.  Acts  3  :  26.  God  sent  Him  to  bless 
you  in  turning  away  every  one  of  you  from  his  in- 
iquities. XI.  29,30.  To  counteract  the  power  of  sin 
in  us.  Rom.  8:2-4.  XI.  232-234.  Rom.  6:14. 
XI.  225.  To  redeem  us,  as  our  Ransom,  from  the  penal 
claim  of  Law.  Gal.  3  :  13.  Christ  redeemed  us  from 
the  curse  of  the  law,  having  become  a  curse  for  us, 
etc.  XI.  399.  Eph.  1  :  7.  We  have  redemption 
through  His  blood.  XI.  416.  1  Tim.  2  :  6.  Who 
gave  Himself  a   ransom   for  all.  XI.  511.         Titus 

2  :  14.  Who  gave  Himself  for  us  that  He  might  re- 
deem us  from  all  iniquity.  XI.  548,  Heb.  9  :  12. 
By  His  own  blood  obtained  eternal  redemption.   XL 


ATONEMENT.  39 

588.  1  Pet.  1  :  18,  19.  Redeemed  with  the  pre- 
cious blood  of  Christ.  XI.  650.  Rev.  5  :  9.  Thou 
wast  slain  and  didst  purchase  unto  God  with  Thy 
blood.    XI.    Y41,  742.  ["  The  Z-^Z/Ww  has  already 

passed  his  judgment-day,  and  can  cry  in  the  face  of 
every  commandment  of  God,  "  I  am  no  longer  un- 
der condemnation,  for  Jesus,  my  substitute,  has  un- 
dertaken for  me."]  • 

4.  Christ's  Testimony  to  the  meaning  and  virtue  of 
His  Deatli. 

Isa.  50  :6-8.   I  gave  My  back  to  the  smiters,   etc.   VIII.  264. 
John  3  :  14,  15.   Son  of  Man  must  be  lifted  up.  X.  90.  John 

8:28.  When  ye  have  lifted  up  the  Son  of  Man.  X.  315. 
John  12  :  32-34.  If  I  be  lifted  up.  Signifying  what  death 
He  should  die.   X.  442.  Mark  10  :  33.   Foretells  His  cru- 

cifixion. X.  394.  Matt.  26  :  2.  After  two  days  the  Son  of 
Man  is  betrayed  to  be  crucified.  X.  465.  Mark  10  :  45. 
The  Son  of  Man  came  to  give  His  life  for  many.  X.  396. 
John   6  :  33.    Giveth   life   unto   the  world.   X.    251.  John 

6  :  51.  My  flesh  I  will  give  for  the  life  of  the  world.  X.  254. 
John  10  :11,  15,  17,  18.  Good  Shepherd  giveth  life  for  the 
sheep.  I  lay  down  My  life  for  the  sheep.  X.  338,  339.  Matt. 
.26  :  26-28.  This  is  My  body,  broken  for  you.  This  is 
My  blood,  shed  for  you.  X.  476,  477.  After-Resurrection, 
comprehensive  and  conclusive  testimony  :  Luke  24  :  25,  27. 
O  foolish  men,  and  slow  of  heart  to  believe  in  all  that  the 
Prophets  have  spoken  !  Behoved  it  not  the  Christ  to  suffer 
these  things,  and  to  enter  into  His  glory  ?  And  beginning 
from  Moses  and  from  all  the  Prophets,  He  interpreted  unto 
them  in  all  the  Scriptures  the  things  concerning  Himself. 
X.  568,  569.  Luke  24  :  44-47.   All   things  must   needs  be 

fulfilled  which  are  written  in  the  Law  of  Moses,  and  the 
Prophets,  and  the  Psalms,  concerning  Me.  And  He  said, 
Thus  it  is  written,  that  the  Christ  should  suffer,  and  rise 
again  from  the  dead  the  third  day,  and  that  remission  of 
sins  should  be  preached  in  His  name.  X.  582. 
In  these  plain  words  explicitly  and  unqualifiedly  does  Christ, 
the  central  and  supreme  theme  of  all  Old  Testament  dis- 
closure, affirm  His  Atoning  Death  to  be  the  one  fact  that 
gives  vital  significance,  substance,  and  value  to  the  entire 
body  of  the  then  Inspired  and  Written  Scriptures.  An  echo 
of  these  final  utterances  we  read  in  the  words  of  Peter,  Acts 
3  :18,  and  of  Paul,  Acts  17  :  3  and  26:22.  In  preaching 
"Christ  Jesus  and  Him  Crucified  "  as  his  epitome  of  the 
Gospel,  Paul  only  followed  the  Master's  preaching  through 
all  His  ministry,  after  his  resurrection,  and  in  His  departing 
charge.     As  the  Cross  was  the  one  theme  of  the   Christ,  so 


30  ATONEMENT. 

should  it  be  the  ever-present  thought  of  the  trusting,  loving 
Christian.     "  He  loved  me  and  gave  Himself  for  me." 

5.  Atonement,  Agreed  upon  and.  Determined  in  tlie 

Counsels  of  Eternity.     Rev.  13  :  8.  The  Lamb  slain  from 
the  foundation   of  the  world.  1  Pet.   1  :  20.   Who  was  fore- 

ordained before  the  foundation  of  the  world.  XI.  650.         Heb. 
10  :  7,  9.   I   come  to  do   Thy  will,   O   God.  XI,    592.  Acts 

2  :  23.   Him,  being  delivered  up  by  the  determinate  counsel  and 
foreknowledge  of  God,  ye  did  crucify  and  slay.  XI.  21. 

6.  Relation  of  the  Atonement  to  the  Liaw  and  Gov- 

ernment of  God, 

That  the  Death  of  Christ  has  to  do  directly  with  Sin,  and  what 
it  achieves  in  behalf  of  the  Sinner  has  been  made  mani- 
fest. But  the  Atonement  has  also  a  vital  Relation  to  the 
Law  of  which  Sin  is  the  transgression,  and  to  the  Moral 
Government  of  God  into  which  Sin  introduces  the  elements 
of  discord,  disorder,  anarchy,  utter  subversion  and  extinction. 
The  Law  must  be  vindicated  in  connection  with  the  pardon 
of  its  transgression.  The  Justice  which  demands  penalty  of 
the  transgressor  must  be  satisfied  before  he  can  be  forgiven 
and  released  from  its  claim.  The  Just  God  must  Himself 
be  justified  in  remitting  the  punishment  pronounced  by  that 
Law  which  is  the  very  basis  of  His  Throne  and  the  security 
of  the  Moral  Universe  over  which  He  reigns,  the  Empire  of 
Spirits  which  is  His  grandest  Creation  and  Eternal  Posses- 
sion. 

The  high  place  and  the  close  relation  of  Atonement  and  Law 
in  the  Divine  Redemptive  System  are  intimated  with  force 
and  beauty  in  the  near  connection  of  the  Mercy-Seat,  or 
Propitiatory,  and  the  Tables  of  the  Law,  one  being  the  cover, 
and  the  other  the  enclosed  content  of  the  Ark,  in  the  Inner 
Sanctuary  or  Holy  of  Holies  ;  and  both  immediately  beneath 
the  Shekinah,  or  Visible  Emblem  of  Jehovah's  presence. 
Together  they  concentrate  the  ultimate  and  highest  signifi- 
cance of  the  Sanctuary  and  its  service,  as  together  they  dis- 
close the  only  conditions  of  restored  Divine  Fellowship  with 
His  people.  And  in  this  unquestionable  interpretation  of 
these  Sacred  Symbols,  placed  apart  and  alone  in  the  hallowed 
Presence-Chamber  of  Jehovah,  in  Tabernacle  and  Temple, 
we  discern  the  intimate  and  essential  relation  as  well  as  the 
supreme  place  of  Atonement  and  Law  in  God's  transactions 
with  sinful  men.      Read  Vol.  II.  299-301. 

This  Relation  explicitly  twice  affirmed  in  the  Old  Testament. 
Isa.  45  :  21,  22.  No  God  beside  me  ;  a  just  God  and  a  Saviour. 
VIII.  239,  240.  Zech.   9  :  9.  Thy  King  cometh.    He  is  just 

and  having  salvation. 


ATONEMENT.  81 

The  main  Scriptures  which  show  the  relation  of  the  Death  of  Christ 
to  the  Law:  Gal.  3:10-13.  Christ  redeemed  us  from  the 
curse  of  the  law,  having  become  a  curse  for  us,  etc.  XI.  309. 
Gal.  3  :  24.  The  law  hath  been  our  tutor  to  bring  us  to  Christ. 
XI.    409.  Gal.  4  :  4,  5.   God  sent  forth  His  Son,  born  of  a 

woman,  born  under  the  law,  that  He  might  redeem  them 
which  were  under  the  law.  Rom.  3:20-26.  Being  justi- 
fied freely  by  His  grace  through  the  redemption  that  is  in 
Christ  Jesus ;  whom  God  set  forth  to  be  a  propitiation, 
through  faith,  by  His  blood,  to  show  His  righteousness 
because  of  the  passing  over  of  sins,  .  .  .  that  He  might 
Himself  be  just,  and  the  justifier  of  him  that  hath  faith 
in  Jesus.   XI.  207-209.  Rom.  4  : 5,  22-25.   Who  was  deliv- 

ered for  our  trespasses,  and  was  raised  for  our  justification. 
XI.  213,  214.  Rom.  8:  1-4.   There  is  therefore  now  no  con- 

demnation to  them  that  are  in  Christ  Jesus.  For  what  the 
law  could  not  do,  God,  sending  His  own  Son  as  an  offering 
for  sin,  condemned  sin  in  the  flesh,  that  the  ordinance  of  the 
law  might  be  fulfilled  in  us  who  walk  after  the  Spirit.  XI. 
232-234. 
Of  the  many  questions  which  have  been  largely  theorized 
upon  in  this  connection,  only  one,  with  a  twofold  bearing, 
seems  to  have  distinct  notice  in  the  Scriptures.  It  is  that 
which  respects  the  fitness  of  Christ  to  intervene  as  a  representa- 
tive on  the  sinner's  behalf,  involving  the  sufficiency  of  His  inter- 
vention as  a  vindication  of  the  honor  and  suprejnacy  of  the  Divine 
Law.  Four  passages  refer  to  this  question  :  Phil.  3  :  6-11, 
Heb.  1  :  1-4,  Rev.  22  :  IG,  and,  most  fully,  Col.  1  :  13-20. 
Verses  13,  14  speak  of  the  Redemptive  deliverance  achieved 
by  Christ,  and  v.  20  affirms  that  it  pleased  the  Father  through 
Christ  "to  reconcile  all  things  (things  summed  up  in  vs. 
16-18)  unto  Himself,  having  made  peace  through  the  blood 
of  His  cross  ;  through  Him,  whether  things  upon  earth  or 
things  in  heaven  "  (including  the  universal  moral  empire  of 
God).  The  intermediate  verses,  15-19,  contain  a  magnificent 
outline  presentation  of  the  exalted  Nature  and  Dignity  of 
Christ  as  the  Eternal  Word  in  whom  all  Divine  f  .Iness 
dwells,  the  Creator,  Sustainer,  and  Moral  Ruler  of  all 
spiritual  beings,  and  the  Head  of  the  Church,  or  the 
Purified  Human  Race.  Assuredly  the  Apostle  seems,  in 
this  connection  of  thought,  to  imply  that  in  Christ,  as  the 
Hoot  and  Source  of  ail  created  spirits  and  as  the  Head  of  the 
vast  fellowship  of  Redeemed  man,  as  well  as  the  Aforal  Gov- 
ernor, the  Upholder  and  Administrator  of  Lazv,  there  is  revealed 
an  essential  fitness,  an  adequate  reason,  and  a  sufficient  right  for 
His  beneficent  and  gracious  intervention,  through  His  own  mar- 
vellous Self- Sacrifice.  Here  we  read  at  least  a  worthy  inter- 
pretation of  the  golden  words  :  "  that  God  might  be  just 
and  yet  the  justifier  of  him  that  believeth  in  Jesus."    In  con- 


33  ATONEMENT. 


elusion,  we  may  be  grateful  and  satisfied  that  the  Truth 
of  the  Atovevieiit  stafids  as  a  Fact,  clear,  unmovable,  and 
supreme  among  the  stupendous  verities  of  Divine  Dis- 
closure, and  that  it  is  indissolubly  interwoven  with  them 
all. 

See  Death  ;  Law  of  God  ;  Sin  ;  Justification  ;  Redemp- 
tion ;  Salvation. 

[Christ  so  far  took  the  sinner's  place  as  to  suffer  in  his  stead. 
He  was  made,  in  some  sense,  the  bearer  of  the  sinner's  guilt 
and  penalty,  in  order  that  the  sinner  himself  might  not  bear 
it,  but  be  accounted  righteous  upon  believing  in  Christ. 
No  clear  and  definite  meaning  except  this  can  be  attached 
to  the  phrases  "  curse  for  us,"  and  "sin  for  us."  Stevens. 
"God  has  looked  upon  Him  and  treated  Him  as  if  he  were 
a  sinner,  in  order  that,  on  the  ground  of  what  happened  to 
Him^  we  could  be  looked  upon  and  treated  as  those  whom 
God  declared  to  be  righteous."      Weiss. 

Two  great  facts  stand  out  clearly  in  the  Scriptural  statements 
covering  the  death  of  Christ.  The  first  is  that  He  died  for 
us,  in  our  place  as  covering  us,  and  so  receiving  in  His  own 
person  the  penalty  of  the  violated  law  of  God.  He  is  our 
substitute,  not  by  exchange  of  place,  but  by  covering.  He 
occupies  His  own  place,  which  place  covers  also  our  own. 
The  second  outstanding  fact  is  that  He  who  dies  for  us  is 
none  other  than  the  instrumental  cause  of  our  being.  The 
crucified  is  none  other  than  He  by  whom  the  worlds  were 
made,  and  in  whom  all  things  are  headed  up.  Not  Adam, 
but  Christ,  is  the  Root  of  the  race.  The  agent  of  God  in 
creation  is  the  agent  of  God  in  redemption.  The  two  facts 
are  placed  side  by  side,  as  inseparably  blended  in  the 
mysterious  personality  of  Jesus.  He  is  the  representative 
and  substitute  of  man  in  atoning  action  ;  and  He  is  the 
creative  source  of  our  being.  By  necessary  implication,  the 
representative  function  is  rooted  in  the  creative  relation  ; 
unless  both  can  be  traced  to  something  deeper,  which  cannot 
be  done.  For  creation  is  primary.  There  can  be  nothing 
prior  to  that,  either  logically  or  chronologically.  The 
Pauline  view,  therefore,  shared  equally  by  John  and  Peter, 
compels  the  grounding  of  our  Lord's  representative  relation 
in  redemption,  upon  His  creative  relation.  He  who  dies  in 
the  place  of  all  is,  in  the  core  of  His  personality,  the  crea- 
tive root  of  all  in  whose  behalf  He  acts.  There  is  no 
imputation  of  guilt.  There  is  no  transfer  of  penalty. 
There  is  no  substitution  of  one  form  of  punishment  for 
another.  Christ,  in  the  agony  of  conscious  abandonment 
by  the  Father,  endures  and  exhausts  that  death,  which  is 
the  proper  penalty  of  the  violated  law  ;  and  He  endures  it 
as  covering  our  place.  That  place  He  can  assume  because 
the  creative  relation  which  He  sustains  to  sinners,  qualifies 


BACKSLIDERS,   BACKSLIDINGS.  33 

Him  to  act  as  their  representative  and  substitute.  It  has 
often  been  said  that  Christ  must  be  man  to  represent  man, 
and  that  He  must  be  God  to  represent  God.  But  the  more 
Scriptural  statement  is,  that  Christ  must  be  God  as  well  as 
man  in  order  to  represent  man.  God  needs  no  representa- 
tive. Man  does.  And  Christ,  as  God-Man,  as  the  Eternal 
Word  become  Flesh,  died  for  sinners,  was  their  representa- 
tive and  substitute  under  the  Law.  Behrerids. 
At  last,  on  the  cross,  it  is  still  the  heavenly  temper  which 
appears,  and  which  gives  to  that  its  immortal  significance. 
It  is  the  temper  of  abhorrence  of  sin,  yet  of  infinite  longing 
for  the  sinner  ;  the  temper  which  honors  and  magnifies  the 
absolute  holiness,  that  is  God's  eternal  law  for  the  universe, 
yet  which  reaches,  even  with  agonized  face  and  bleeding 
hands,  after  the  meanest  and  vilest  offender  ;  the  temper 
ready  to  bear  even  intolerable  shames  and  pains  in  order  to 
bring  wandering  spirits,  with  the  dower  or  the  doom  of  im- 
mortality upon  them,  within  the  gates  ;  yet  which  still 
makes  repentance  an  absolute  condition  of  its  proposed 
blessings,  and  which  will  give  unspeakable  attestation  to  the 
authority  of  righteousness  before  any  offer  of  forgiveness  is 
made.  It  is  not  any  sense  of  a  commercial  transaction, 
there  completed,  which  gives  to  the  cross  its  tender  and 
sublime  appeal  to  the  world.  It  is  not  when  viewed  in 
legal  or  forensic  relations,  important  as  these  are,  that  it 
most  deeply  stirs  the  heart.  It  is  in  the  revelation  which  it 
makes,  unique,  supreme,  for  all  the  world,  for  all  the  ages, 
of  the  heavenly  conception  of  the  guiltiness  of  sin,  and  of 
its  immeasurable  sequences  of  evil  ;  of  the  immaculate 
purity  of  God,  and  of  the  self-surrendering  love  which 
would  give  up  even  thrones  and  glories  to  save  the  lost. 
When  this  is  seen,  the  worlds  above  are  interpreted  to  us, 
in  what  in  them  is  most  transcendent.  When  this  is  seen, 
an  appropriate  response  in  us  is  inspired,  the  mission  of 
Christ  for  us  is  answered,  and  a  light  flows  back  on  all  that 
had  wonderfully  gone  before — to  the  advent  itself,  to  the 
prophecies  which  had  foretold  His  coming.     R.  S,  Storrsi\ 


BACKSLIDERS,  BACKSLIDINGS. 

Prov.  14  :  14.  The  backslider,  filled  with  his  own  ways.   VI.  323.         Jer. 
2:19.    VIII.    405.  Jer.  3  :  22  ;  4:3.   VIII.   415,6.  Jer.    14:7. 

VIII.  464.  Hosea  14:4.    I  will  heal  their  backslidings.   IX.  378,  9. 


34  BEATITUDES. 

Words  of  Rebuke   and   Counsel:    Rev.  2  :  5,  14-16,  20  ;  3  :  1,  2,  15-18. 

Jer.  4  :  3.  Break  up  fallow  ground.  VIII.  416.       Rosea  10  :  12.   IX.  365. 


BEATITUDES,  of  Old   and   New  Testaments.    Who  are 
Blessed,  or  Happy  : 

Old  Testament  :     Ps.  l  :  1-3.  The  man  whose  delight  is  in  the  law  of 

Jehovah,  and  doth  meditate  day  and  night.  Whatsoever  he  doeth  shall 
prosper.   IV.  42,  43,  45.  Ps.  2  :  12.    They  that  put  their  trust  (take 

refuge)  in  Him.  Ps.  34  :  8.   IV.  253,  298.  Ps.  40  :  4.         Ps.  41  : 1. 

That  considereth  .the  poor.  Ps.   32:1,2.  He  whose  trangression  is 

forgiven,  unto  whom  the  Lord  imputeth  not  iniquity.  IV.  238  Ps. 

84  :  5,  12.  Whose  strength  is  in  Thee  ;  in  whose  heart  are  the  highways 
to  Zion.   V.  68.  Ps.   94  :  12.   The  man  whom  Thou  chastenest  and 

teachest.  V.  136.  Ps.  106  :  3.  They  that  keep  judgment  and  do 
righteousness.  V.  212.  Ps.  112  :  1.  The  man  that  feareth  Jehovah, 
that  delighteth  in  His  commandments.  V.  248.  Ps.  119  :  1,  2.  They 
that  are  upright,  who  walk  in  the  Law,  keep  His  testimonies,  seek  Him 
with  the  whole  heart.  V.  287.  Ps.  128  :  1.  That  feareth  the  Lord  and 
walketh  in  His  ways.  V.  391.  Isa.  32  :  20.  That  sow  beside  all  waters 
VIII.  160.  Isa.  56  :  2.  That  keepeth  the  Sabbath,  from  profaning 
it,  and  keepeth  his  hand  from  doing  evil.  VIII.  315.  Jer.  17  :  7,  8. 

That  trusteth  in,  and  whose  hope  the  Lord  is.   VIII.  477. 

New  Testanient. 

Christ's  Words : 

Matt.  5:3:  10.  The  poor  in  spirit,  for  theirs  is  the  Kingdom  of 
Heaven.  They  that  mourn,  for  they  shall  be  comforted.  The  meek, 
for  they  inherit  the  earth.  They  who  hunger  and  thirst  after  right- 
eousness, for  they  shall  be  filled.  The  merciful,  for  they  obtain 
mercy.  The  pure  in  heart,  for  they  shall  see  God.  The  peace- 
makers, for  they  shall  be  children  of  God.  The  persecuted  for 
righteousness,  for  theirs  is  the  Kingdom  of  heaven.  XI.  143-147. 
Luke  11  :  28.  They  that  hear  the  Word  of  God  and  keep  it. 
Luke  12  :  37.  Those  whom  the  Lord  when  He  cometh  shall  find 
watching.  John  20  :  29.  They  that  have  not  seen  (Me)  and  yet 
have  believed.  X.  574. 

James  1  :  12.  The  man  that  endureth  temptation.  XI.  621.  Rev. 
14  :  13.  The  lead  who  die  in  the  Lord  ;  their  works  follow  them. 
XI.  759.         Rev.  22  :  14.   They  that  do  His  commandments. 

These  gracious  Beatitudes  cover  every  phase,  touch  every  point  and 
reach  every  depth  of  experience  in  living  and  dying.  They  are 
Benedictions  in  promise,  and  to  the  soul  of  great  faith,  in  effect 
they  are  Divine  realities. 


BEA  UTY— BENEDICTIONS-BIBLE.  35 

BEAUTY;  Beautiful. 

Of  Jehovah.  Ps.  27  :  -t.  To  behold  the  beauty  of  the  Lord,  IV.  20ff. 
Ps.  90  :  17.  Let  the  beauty  of  the  Lord  our  God  be  upon  us.  V.  114- 
117.  Isa.  33  :  17.  The  King  in  His  beauty.  VIII.  165,  166.  Zech. 
9  :  17.  How  great  is  His  beauty  !   IX.  592. 

Of  Holiness.  2  Chron.  20  :  21.  Praise  the  beauty  of  holiness.  VII.  295, 
Ps.  110  :  3.  In  the  beauty  of  holiness.  V.  234-237.  Ps.  29  :  2.  Worship 
the  Lord  in  the  beauty  of  holiness.  IV.  220-223.         Ps.  96  :  9.   V.  152. 

Of  the  Sanctuary  in  Zion.  Ps.  50  :  2.  Out  of  Zion,  the  perfection 

of  beauty,  God  shone.  IV.  357.  Ps.  96  :  6.  Strength  and  beauty  are 

in  His  Sanctuary.  V.  150,  151.  Isa.  60  :  13.   To  beautify  the  place  of 
My  Sanctuary.  VIII.  349. 

Of  tlie  advancing:  steps  of  Christ's  Heralds.  Isa.  52  :  7.  How 
beautiful  upon  the  mountains  are  the  feet  of  him  that  bringeth  good 
tidings  of  good.   VIII.  272. 

Of  God's  Natural  Creation.  Eccles.  3  .-  ll.  He  hath  made  every- 
thing beautiful  in  its  time.   VI.  456-458,  465. 


BENEDICTIONS. 

Aaronic,  High-Priestly,  Old  Testament.  Num.  6  :  24-26.  Jehovah — bless 
thee  and  keep  thee  ;  make  His  face  shine  upon  thee  and  be  gracious 
unto  thee  ;  lift  up  His  countenance  upon  thee,  and  give  thee  peace, 
II.  344.  Ps.  129  .-8.    V.  398. 

Apostolic,  New  Testament.  2  Cor.  13  :  14.  The  grace  of  the  Lord  Jesus 
Christ,  and  the  love  of  God,  and  the  communion  of  the  Holy  Ghost, 
be    with    you    all.   Amen.  Rom.    16  :  20.  1    Cor.    16  :  23.   XI.  390. 

Heb.  13  :  20,  21.  The  God  of  peace,  Who  brought  again  from  the  dead 
the  great  Shepherd  of  the  sheep  with  the  blood  of  the  eternal  cove- 
nant, even  our  Lord  Jesus  Christ,  make  you  perfect  in  every  good  thing 
to  do  His  will,  working  in  us  that  which  is  well-pleasing  in  His  sight, 
through  Jesus  Christ,  to  Whom  be  the  glory  for  ever  and  ever.    Amen. 


BIBLE. 


Called.  In  O.  T.  Law  of  the  Lord.  Ps.  1  :  2  ;  19:7;  119:1. 
Law  and  Testimony.  Isa.  8  :  20.  VIII.  59.  Book  of  the  Lord.  Isa. 
34  :  16.  VIII.  171. 


36  BIBLE. 

In  N.  T.     Scripture.   Mark,  12  :  10.  Luke,  4:21.         2  Tim.  3  ;  16. 

1  Pet.  2  :  6.  Scriptures  Luke,  24  :  47.  John  5  :  39.  2  Tim.  3  :  15. 
Holy  Scriptures.  Rom.  1  :  2.  Word.  Rom.  10  :  8.  James  1  :  21. 
Word  of  God.   1  Pet.  1  :  23,  25.  Mark  7  :  13.         Luke  4  :  4.         Acts 

19:20.         Rom.  10:17.  Heb.  4  ;  12.         Word  of  Christ.  Col.  3  ;  10. 

Word  of  Salvation.  Acts  13  :  26.  Word  of  Life.  Phil.  2  :  16.  Word 
of  Prophecy.  2  Pet.  1  :  19.  Word  of  Truth.  Eph.  1:13.  2  Tim. 
2:15.  James  1:18.  Gospel.  Mark  1  :  15.  Luke  20:  24.  Rom. 
1:16;         15:16,29.         Eph.  1  :  13.         1  Thes.  1  :  5.         1  Tim.  1  :  11. 


Points  Introductory,  Descriptive  and  Explanatory  of  the 
Book  and  its  Contents  : 

Structure  and  Elements  ;  Writers  and  Writings.  I.  9.  IIL  361. 

Unity  of  Teaching  and  Theme.  L  13-15,  51,  53.  II.  11-14,  132-139. 
III.  8-10,  VII.  10.  IX.  385.  XI.  712. 

Christ  the  Centre  of  Unity.  I.  51.  Redemption  the  Central  Theme. 

VII.  19.  Rev.  19  :  10.  XI.  763,  766,  786.  [I'he  nature  and  method  of 
salvation  is  the  one  ail-iniportant  subject  of  Revelation.  In  the  Old  Testa- 
ment it  is  the  heart  of  the  whole  sacrificial  and  priestly  system  and  ritual., 
on  which  the  religion  of  Judaism  rested  or  of  which  it  mainly  con- 
sisted. In  the  New  Testament  three  of  the  principal  epistles  of  Paul 
are  devoted  to  the  doctrine  of  salvation,  with  the  purpose  of  exhibit- 
ing the  truth  on  that  subject,  and  of  guarding  against  the  three 
errors  into  which  Jew,  Greek  and  Roman — the  world-races  of  that 
age  and  the  representative  and  typical  men  of  all  time — were  pecu- 
liarly liable  to  fall.  In  the  Epistle  to  the  Galatians,  it  is  shown  for 
the  Jew,  the  representative  of  religious  forms  and  ceremonies,  that 
man  is  not  to  be  saved  by  the  observance  of  the  ceremonial  law,  in 
which  he  was  inclined  to  trust  ;  but  by  faith  in  Christ  and  "circum- 
cision of  the  heart."  In  the  Epistles  to  the  Corinthians,  it  is  made 
clear  to  the  Greek,  the  representative  of  reason  and  philosophy,  that 
salvation  is  not  to  be  obtained  by  human  wisdom,  on  which  he  was 
accustomed  to  rest  his  faith  ;  but  by  faith  in  "  Jesus  Christ  and  Him 
crucified,"  "  who  of  God  is  made  unto  us  wisdom,  and  righteousness, 
and  sanctification,  and  redemption."  In  the  Epistle  to  the  Romans, 
it  is  demonstrated  for  the  Roman,  the  representative  of  activity  and 
works  and  law,  that  salvation  cannot  be  secured  by  any  human  acts 
or  works,  in  the  observance  of  any  law  whatsoever  ;  but  that,  ''  being 
justified  by  faith,  we  have  peace  with  God  through  our  Lord  Jesus 
Christ."  Of  these  three  epistles,  that  to  the  Romans  manifestly 
approaches  nearest  to  being  of  universal  application — partaking  of 
the  character  of  a  systematic  treatise,  and  in  its  sweep  taking  in 
the  whole  range  of  law,  human  and  divine.  For  us  especially, 
and  in  this  age,  the  Epistle  to  the  Romans  may  be  taken  as 
God's  presentation,  according  to  Paul,  of  the  preacher's  mes- 
sage, in  the  business  of  saving  mankind.  D.  S.  Gregory.  The 
Bible  itself,  interlocked    as  it  is  in   all   its    parts,  receives   its    final 


BIBLE.  37 

demonstration  as  the  one  Book  of  God  for  the  world,  from  the 
discovery  of  the  Christ  pervading  it  all,  in  history,  prophecy, 
song  and  symbol,  in  narrative,  argument,  foreshadowing  of  the 
future.  It  is  the  book  in  which  He  appears,  through  which  He 
speaks  and  whose  apparently  fragmentary  or  incidental  pages  take  a 
lustre  from  Him,  like  that  of  the  common  frayed  threads  of  His. 
Galilean  raiment,  when  on  the  mount  He  appeared  in  His  glory,  and 
when  not  only  "  His  face  did  shine  as  the  sun,"  but  even  "  His 
raiment  was  white  and  glistening."     H.  S.  Storrs.'] 

Method,   Historical  and  Progressive.   I.  16.  II.  15.  XI.  712.  History- 

Basis  of  both  Testaments.  VII.  11. 

God   its   Source.   I.    18.   VII.   9.  Divine-Human  in    its   Construction. 

I.    20.  Its   Inspiration.    2    Pet.    1:21.    XI.    674.  2    Tim.    3:16. 

I.  24.  XI.  813-819.     See  Inspiration. 

Fitness  to  Human  Condition  and  Needs.  I.  26.  Achievements  and 
Effects.   I.  28.         Admissions.   IV.  459. 

Revelation  and  Science.   I.  35.     See  Nature. 

Sociology  and  the  Bible. 

[Sociology  is  the  science  of  social  well-being  ;  it  concerns  the  relations 
of  men  to  each  other  in  society  ;  it  finds  the  facts  and  laws  of  such 
relation,  and  ultimately  works  for  the  carrying  out  of  such  social 
forces.  Society  is  a  divine  organism  in  which  God  lives,  and  through 
which  He  is  carrying  out  His  will.  This  organic  conception  of 
society  is  the  result  of  Bible  teaching  ;  the  Gospel  gives  the  strong- 
est impulse  in  social  movements  ;  they  must  bear  the  name  Christian 
as  their  truest  sign  and  only  hope. 

The  Bible  is  a  sociological  book.  The  Old  Testament  is  a  history  and 
text-book  of  national  life.  The  Psalms,  the  most  fervid  voice  of  the 
individual  soul,  rarely  fail  in  some  way  to  teach  the  social  or  national 
spirit.  And  the  message  of  the  Prophets — is  it  not  to  the  nation  as 
the  society  that  should  embody  God's  will,  and  be  the  means  of 
God's  blessing  to  the  world  ?  "  Patriotism,  strong  as  a  man's  passion 
and  tender  as  a  woman's  love,  is  the  key-note  of  every  chapter  of 
Jeremiah's  prophecies."  {Stalker.)  The  New  Testament  is  not  less 
sociological.  The  Kingdom  is  the  great  word  of  Christ,  and  it  is 
essentially  social.  The  Sermon  on  the  Mount,  the  Magna  Charta  of 
the  new  society,  touches  all  the  relations  of  man.  The  social  rela- 
tions are  made  the  argument  for  a  pure  life  :  "  Repent  ye,  for  the 
kingdom  of  heaven  is  at  hand."  Matt.  3  :  2.  Social  duties  arise 
from  the  Christian  conception  of  manhood  :  "We  are  members  one 
of  another  ;  wherefore  putting  away  falsehood,  speak  ye  truth,  each 
with  his  neighbor."   Eph.  4  :  25. 

The  basis  of  sociology  rests  on  the  fact  that  the  second  commandment 
in  Christ's  summary  of  the  law  is  as  important  as  the  first  :  "  And  a 
second  like  unto  it  is  this.  Thou  shalt  love  thy  neighbor  as  thyself." 
Matt.  22  :  39.  And  Paul  gives  even  greater  emphasis  to  social  rela- 
tions when  he  says  :  "  For  the  whole  law  is  fulfilled  in  one  word,, 
even  in  this  :  Thou  shalt  love  thy  neighbor  as  thyself."  Gal.  5  :  14. 
The  Lord's  Prayer  is  sociological.     The  test  of  the   final  judgment 


38  BIBLE. 

is  sociological.  Christ  worked  for  the  whole  man,  and  His  promise 
is  of  a  redeemed  humanity.  A,  S.  Hoyt.\  See  Practical  Christian 
Sociology,    by   W.    F.    Crafts.      (Includes   Bibliography.) 

Testimony  of  Geography,  Exploration,  and  Social  Customs.   III.  21. 

See  Archeology. 

[This  is  the  statement  of  the  case  :  The  Bible  is  the  record  of  God's 
revelation  of  Himself  to  man  in  the  way  of  grace.  This  revelation 
was  made  in  connection  with  and  through  the  history  of  a  particular 
people,  the  children  of  Israel.  The  history  of  that  people  and  God's 
revelation  are  closely  intertwined.  Now  as  a  divine  revelation  im- 
plies a  history,  a  history  in  turn  implies  a  locality.  //  is  Palestine. 
We  go  to  that  locality  and  study  it  and  interrogate  it,  and  by  it  prove 
the  history,  and  by  the  history  prove  the  revelation.  If  the  locality, 
as  pictured  in  the  Book,  be  false,  everything  else  is  false  ;  if  the 
locality,  as  pictured  in  the  Book,  be  true,  everything  else  is  true. 
The  land  existed  for  the  covenant  people  of  God,  and  the  covenant 
people  of  God  existed  for  the  world  ;  /.  c,  they  existed  to  give  the 
world  the  Book  and  the  Christ  of  the  Book.  As  an  argument  I  point 
out  certain  remarkable  correspondences  between  the  land  and  the 
Book — correspondences  which  indicate  the  presence  of  the  hand  of  God, 
and  which  illustrate  an  accuracy  in  the  Book  that  can  come  only 
from  the  guidance  and  superintendence  of  God.  These  correspond- 
ences, it  seems  to  me,  make  God  the  God  of  the  Book,  and  the  Book 
the  Book  of  God. 

1.  The  land  and  the  book  correspond  in  that  they  are  both  universal.  In 
Palestine  the  geologist  finds  all  the  rock  formations  of  the  earth,  and 
all  of  the  geologic  periods  and  ages.  All  the  zones  are  here,  and  all 
the  climes  of  earth.  Between  the  tepid  waters  of  the  Salt  Sea  and 
the  perpetual  snows  of  Mount  Hermon,  which  never  lifts  its  white 
cap  from  its  brow,  you  have  packed  all  zones  and  climates,  from  the 
frigid  belt  to  the  tropical  equator,  and  also  all  the  flora  and  fauna  of 
the  earth.  You  have,  too,  on  its  wonderful  surface  all  the  life  that 
belongs  to  all  the  zones.  Palestine  is  the  rvorld  in  a  nutshell.  The 
Bible  is  a  zvorld-book  made  in  a  world-land.  As  the  Jew  is  the  miracle 
of  history,  even  so  the  cosmopolitan  land  of  the  Jew  is  the  miracle  of 
geography.  Sacred  geography,  you  see,  has  an  apologetic  value. 
The  land  and  the  people  and  the  Book  constitute  a  trinity  of  truth, 
and  the  testimony  of  one  is  strengthened  by  the  testimony  of  the 
others.  Another  element  in  the  universality  is  its  location  amid  other 
lands.  In  the  days  when  the  Book  was  written  Palestine  was  cosmo- 
politan in  its  location.  With  Egypt  to  its  south,  and  Babylonia  and 
Assyria  to  its  east,  and  Greece  and  Rome  to  its  west,  it  was  the  very 
centre  of  civilization.  This  central  location  of  the  land  brought  the 
writers  of  the  Book  into  touch  with  a  world-life.  A  centre  of  the 
world's  life  only  can  grow  a  world's  book  of  life.  Growing  up  in  the 
centre  of  human  life,  the  human  life  of  the  Book  is  just  as  accurate 
and  as  broad  as  is  the  physical  geography  of  the  Book. 

2.  There  is  a  remarkable  correspondence  between  the  statements  of  the  Book 
and  the  physical  features  and  facts  of  the  land.     The   Book  weaves  the 


BIBLE.  39 

physical  features  of  the  land  into  its  statements.  It  does  this  fear- 
lessly. It  does  this  knowing  that  it  can  be  refuted  if  its  references 
are  false  or  inaccurate.  No  book  in  all  the  literature  of  the  world 
has  as  honest  a  face  as  the  Bible.  Its  narratives  are  accompanied 
with  all  the  minute  circumstances  of  time  and  place  and  situation 
and  distance.  Yet  in  no  single  instance  has  geographical  incorrect- 
ness been  detected.  Each  new  traveller  is  adding  fresh  confirmation 
to  the  precision  and  accuracy  of  the  Book,  Dean  Stanley  says  :  "  It 
is  impossible  not  to  be  struck  by  the  constant  agreement  between 
the  recorded  history  and  the  natural  geography  of  both  the  Old  and 
the  New  Testament,  and  many  of  these  coincidents  are  manifestly 
undesigned." 

3  There  is  a  confinnatory  correspondence  between  the  land  and  the  prophecies 
of  the  Book  which  predict  desolation  for  tJie  land,  which  predicted  deso- 
lation marks  the  features  of  the  land  at  this  very  hour.  Take  two 
prophecies,  the  one  uttered  by  Moses  and  the  other  uttered  by  Christ. 
In  Leviticus  and  Deuteronomy  Moses  records  this  prophecy  from 
God  concerning  the  land  in  the  event  of  the  people  proving  faithless  : 
"Your  land  shall  be  desolate  and  your  cities  waste."  That  is  the 
prophecy.  Looking  out  over  the  land,  Dean  Stanley  says,  "  Pales- 
tine is  a  land  of  ruins."  Jesus  predicted  the  destruction  of  the  city 
of  Jerusalem,  with  its  temple.  In  the  twenty-fourth  chapter  of  Mat- 
thew he  gives  details,  and  describes  minutely  the  horrors  of  the  fall 
of  Jerusalem.     History  matches  these  one  by  one. 

There  is  no  doubt  about  it — Palestine  is  the  Bible  in  geography.  God  be 
praised  for  the  Holy  Land,  with  its  Jordan  and  Bethlehem  and 
Hermon  and  Sion  and  Calvary  and  Olivet.  For  these  are  all  inde- 
structible pages  of  the  divine  and  indestructible  Book.  These  are 
all  witnesses  that  God  has  spoken  to  men,  and  lived  among  men,  and 
wrought  out  salvation  for  men.  D.  Gregg.  Read  "  The  Testimony  of 
the  Land  to  the  Book.''     By  David  Gregg,  D.D.^ 

Between  the  Testaments  :  The  History.  VII.  615-623.  The  Litera- 
ture. VII.  6-24-634. 

Interpretation.  I.  38,  39.  Preservation.  I.  40,  41.  Notable  Ver- 

sions. I.  42.  English  Translations.  I.  43. 

See  Old  Testament  ;  Pentateuch  ;  New  Testament  ;  Gospel. 

The  Potent,  Quickening  Instrviment  of  tlie  Spirit  of  God. 

Ps.  138  :  2.  Thou  hast  magnified  Thy  Word.  V.  435,  6.  John  6  :  63. 
The  words  I  have  spoken  are  spirit  and  life.  X.  256.  Eph.  6:17. 
Sword  of  the  Spirit.  Heb.  4  :  12.  Living,  active,  sharper  than  any 

sword,  quick  to  discern  thoughts  and  intents  of  the  heart.  Jer. 
23  :  29.  Like   a    fire,    a    hammer.  VIII.  514.  Ps.  119  :  50.  V.  310. 

Jer.  20  :  9.  Luke  24  :  32.  Our  hearts  burn  within  us.  Isa.  55  :  10, 
11.   Not  return  void.   VIII.  306-313. 

Its  Power  in  Regeneration. 

James  1:18.  Brought    us    forth    by  the   Word  of  truth.         1  Pet. 
1  :  23.  Begotten  through  the  Word.         1  Thess.  2:13.  Worketh 


40  BIBLE. 

in  you  that  believe.  Rom.  1:16.  Power  of  God  unto  salva- 
tion. James  1  :  21.  Able  to  save  your  souls.  XI.  624.  2  Tim. 
3  :  15.  Able  to  make  wise  unto  salvation  through  faith.  John 
20  :  31.  X.  588. 

See  Faith  (and  the  Word). 

Its  Agency  in  Sanctification. 

John  17.  Sanctify  through  the  truth.  2  Pet.  1  :  4.  Through  prom- 
ises partakers  of  divine  nature.  Ps.  17  :  4.  IV.  127.  Acts 
20  :  32.  The  word  of  His  grace  is  able  to  build  you  up. 
2  Tim.  3  :  16.  Profitable  for  teaching,  correction,  instruction. 
John  6  :  63.  My  Words  are  spirit  and  life.  X.  256.  2  Tim. 
2:9.  2  Thess.  3:1.  Matt.  4  :  4.   Man    liveth    by    every 

word.   X.  70.  Deut.  8  :  3.   II.  648. 

Its  Designed  and  Realized  EflTects. 

Rom.  15:4.  Written  that  through  patience  and  comfort  of  the 
Scriptures  we  might  have  hope.  Jer.  15  :  16,  Thy  words  were 
unto    me    a   joy.   VIII.  469.  Ps.  119  :  165.   Great    peace    who 

love  Thy  Law\  Micah  2:7.  My  words  do  good  to  him  that 
walketh  uprightly.  IX.  471.  Prov.  6  :  22,  23.  Lead  thee,  watch 
over  thee,  talk  with  thee,  a   lamp,  a  light.   VI.  281-283.  Ps. 

19  :  7-11.  IV.  152-162.  Also  the  119th  Psalm  throughout.  V. 
285-359.  2  Pet.  1  :  19.  Ye  do  well  that  ye  take  heed  as  to  a 
light  that  shineth  in  a  dark  place.  XI.  673,  4.  Prayer  for  vis- 
ion. Ps.  119  :  18.  V.  294,  5.  Ps.  119  :  130.  V.  342.  Comfort. 
Ps.  119  :  50,  54.  V.  310,  311.  Ps.  119  :  72.  Better  than  gold  and 
silver.  V.  319.  Ps.  119:  105.  Lampand  Light.  V.  332.  Ps. 
68  :  11.    IV.  458. 

[Where  is  a  second  book,  uninspired  by  Scripture,  that  has  demon- 
strated its  inherent  and  unassisted  energy  to  take  hold  of  life, 
grapple  with  it,  transform  it,  regenerate  it,  and  lead  it  out  into 
the  likeness  of  the  life  of  God  ?  Only  he  who  knows  man  could 
have  made  man  a  book.  Only  He  that  made  all  hearts  could 
produce  a  book  that  should  go  to  the  wants  of  all  hearts.  "  I 
see,"  wrote  Hallam,  "that  the  Bible  fits  into  every  fold  and  crev- 
ice of  the  human  heart.  I  am  a  man,  and  I  believe  that  this  is 
God's  book  because  it  is  man's  book."  C.  H.  Parkhurst.'\ 

The  Final  Appeal  for  Certitude. 

Isa.  8  :  20.  To  the  Law  and  the  Testimony.  VIII.  59.  Prov. 
22:21.  Know  the  certainty  of  words  of  truth.  VI.  380-382. 
Tried.  Ps.  12  :  6.   IV.  101-103.  Ps.  18  :  30.   IV.  142,  3.      [This 

Bible  of  ours  is  a  grand  book,  and  it  goes  on  into  time  without 
any  fear.  It  challenges  us  to  test  it,  that  we  may  increase  the 
faith  of  humanity  in  it.  Coming  from  God,  and  conscious  of 
nothing  but  God's  truth,  it  awaits  the  progress  of  all  knowledge 
with  calm  security.     From  the  march  of  time  it  fears  no  evil,  but 


BIBLE.  41 

quietly  waits  for  the  fulfilment  of  its  prophecies.  It  is  not  light, 
but  darkness,  which  the  Bible  deprecates.  It  seeks  above  all 
things  to  be  tested,  for  it  can  stand  every  test.  D.  Gregg.'] 

The  Nearness,  Clearness  and  Sufficiency  of  llie  Word. 

Deut.  29  :  29.  Things  revealed  belong  to  us  and  to  our  children, 
that  we  may  do  all  the  words.  II.  704-708.  Josh.  1  :  8.  Thou 
Shalt  meditate  therein  day  and  night,  that  thou  mayest  observe 
to  do  according  to  all  that  is  written  therein  ;  for  then  shalt 
thou  make  thy  way  prosperous  and  shalt  have  good  success. 
III.  34,  39-41. 

To   be    Received,    Heard,    Searched,    Pondered,    Taught,    and 
Talked  of. 

Isa.  34  :  16.   VIII.  171.  James  1  :  21.  Receive  with  meekness. 

I  Pet.  2:1.  XI.  653.  Ps.  85  :  8.  I  will  hear  what  God  will  speak 
V.  75,  6.  John  5  :  39.  Search  the  Scriptures.  X.  133.  Isa. 
34  :  16.  Seek    the    Book    and  read.  VIII.  171,  2.         Deut.  6:6; 

II  :  18.  Lay  up  My  words  in  your  heart  and  your  soul.  II.  218- 
221.  Ps.  119  :  15,  16.  V.  291,2,  3.  Col.  3  :  16.  Let  the  Word 
of  Christ  dwell  in  you.  XI.  480.  Rom.  15  :  4.  Things  written 
aforetime  for  our  learning.  XI.  272.  Acts  17  :  11.  Received 
the  Word  and  searched  the  Scriptures.  XI.  118,  120.  Acts 
8  :  30.  Understandest  thou  what  thou  readest  ?  XI.  58.  2  Tim. 
1  :  13.  XI.  531.  I/lus.  Hosea  8  :  12.  IX.  361.  Amos  8:11. 
IX.  431.       Neh.  8  :2,  3,  8.  VII.  562.       ["  No  habit  more  profound- 

'  ly  exalts  the  whole  life  than  that  of  daily  devotional  reading  of  the 
Bible.     No  education  produces  so  fine  a  character  as  thinking  the 

thoughts  of  God  and  walking  with  Him." The  Bible  yields  up 

its  value  and  help  to  us  only  when  we  receive  its  truths  into  our 
heart  and  take  its  lessons  into  our  life.  We  can  get  blessing 
even  from  God's  Word  only  when  we  let  the  Word  speak  to  us 
and  then  submit  our  wills  and  all  our  life  to  it  ;  and  the  Bible 
can  bless  us  only  as  it  brings  us  into  loving  fellowship  with  God. 
/.  R.  Miner.'] 

The  Bible.    A    Finished    Revelation ;    a   Complete   Whole,    that 
may  not  be  Added  to,  Diininished,  Altered,  or  Mutilated. 

John  10  :  35.  The  Scripture  cannot  be  broken.  Deut.  4  :  2.  Ye 
shall  not  add  unto  the  Word,  neither  shall  ye  diminish  from  it. 
II.  637.  Rev.  22  :  18,  19.  If  any  man  shall  add,  God  shall  add 
to  him  the  plagues  that  are  written  in  this  book  ;  and  if  any 
man  shall  take  away  from  the  words  of  the  book,  God  shall  take 
away  his  part  from  the  tree  of  life.  XI.  786.  Illtcs.  VII.  407, 
408. 

As  such,  its  Truths  are  to  be  faithfully  Conserved  and  loyally  De- 
fended. Jude  3.  Contend  earnestly  for  the  faith  which  was 
once    for   all    delivered    to    the    saints.  XI.  709,  711.         2    Tim. 


42 


BIBLE  LANDS  AND  PLACES. 


1  :  13.  Hold  fast  the  form  of  sound  (healthful)  words,  etc 
XI.  531. 
It  Admits  and  Demands  larger  Discovery,  fuller  Apprehension, 
and  wider  Application.  Hosea  6  :  3.  Then  shall  we  know  if 
we  follow  on  to  know  the  Lord.  IX.  353.  Prov,  2  :  1-5.  VI. 
242-244. 

The  Word  Abideth. 

Isa.  40  :  6-8.  The  Word  of  our  God  shall  stand  forever.  VIII.  206- 
208.  Matt.  24  :  35.  My  words  shall  not  pass  away.  1  Pet. 
1  :  23,25.  XI.  651. 


BIBLE    LANDS    AND    PLACES.     GEOGRAPHY, 
TOPOGRAPHY  AND   HISTORY. 

1.  Countries,  Divisions  and  Sections,  including 
PLains.  2.  Mountains.  3.  Lakes  or  Inland 
Seas.    4.  Rivers.     6.  Cities,  Villages,  etc. 


1.  Countries,    Divisions,    Sec- 
tions, Plains. 

Asia  Minor.   12  Divisions.  XI.  94. 
Assyria.  Explorations.  I.  67,  304,  5. 
Bashan  (Argob),  its  cities.  II.  587. 

CAWAAIV;    Land    of  Israel;    Pales- 
tine. 

Brief  description.  I.  293,  4. 
Topography,   Characteristics,  Adaptation  to 
its  purpose,  Peoples,  and  Typical  Aspect. 
III.  108-120. 
Physical  Features  of  Tribal  Inheritances.  III. 

123-130. 
See  also  X.  652-655. 
O.  T.  Divisions.  I.  298.  II.  550.  586. 
N.   T.    Divisions.  X.  42.      Galilee.  121,  666. 
Perea,  856. 
Cyprus.  XI.  91. 

Edom,  Mt.  Seir.  I.  417.  II.  579.  Front  Map. 
Egypt.  I.  303,  4,  501-503,  567-572,  595-597. 
Esdraelon  (Plain).   III.  113,  185,  211,  218,  351- 

353.  VII.  108,  9. 
Gennesaret  (Plain).  X.  114,  5. 
Goshen  (Land  of  Rameses).  I.  582,  565.  II.  28, 
29. 


Moab.  II.  581.  2. 

Peninsula  of  Siuai.  II,  82-87. 

Wilderness  of  Paran.  II.  585,  554-556. 

Note. — The  Geographical  and  Historical  mat- 
ter relating  to  Assyria,  Babylonia,  Media, 
Persia,  and  Syria,  is  of  necessity  interwoven 
with  the  details  of  Israel's  storj^  For  satisfac- 
tory information  the  reader  is  7-eferred  to  Raw- 
linson's  masterly  volumes.  See  I.  646.  VII. 
637.     Also  Gi'cat  Monarchies. 

3.  Mountains. 

Ararat.  I.  248. 

Ebal  and  Gerizim.  III.  223,  4.  X.  96-100. 

Hermon.   X.  281. 

Hor.   II.  573. 

Horeb.  I.  583.     II.  97-103. 

Lebanon. 

Olivet.   X.  408,  411,  412. 

Sinai.   II.  97-103. 

Tabor.  Ill,  186. 

3,  Tjakes,  or  Inland  Seas. 

Sea  of  Chinnercth  Lake  of  Galilee.  Sea  of 
Tiberias.  Josh.  12  :  8.  III.  106.  X.  112, 115, 
576. 


BIBLE  LANDS  AND  PLACES. 


43 


Dead  Sea  and  its  Buried  Cities.  I.  365-368. 
X.  657-659. 

The  destruction  of  the  oldest  seats  of  civili 
zation  and  culture  in  the  Jordan  Valley  and  the 
Dead  Sea  districts— namely,  that  of  the  four 
cities  of  Sodom,  Gomorrah,  Admah,  and  Ze- 
boim,  is  one  of  the  fixed  facts  of  earliest  tradi- 
tion, and  for  the  critical  geologist  the  phenom- 
enon presents  no  difficulty,  as  far  as  it  can  be 
traced  at  all.  The  tragedy  was  caused  by  a 
sudden  break  of  the  valley  basin  in  the  south 
ern  part  of  the  Dead  Sea,  resulting  in  the  sink- 
ing of  the  soil,  a  phenomenon  which,  without 
any  doubt,  was  in  intimate  connection  with  a 
catastrophe  in  nature,  or  an  earthquake  accom 
panied  by  such  sinking  of  the  soil  along  one  or 
more  rents  in  the  earth,  whereby  these  cities 
were  destroyed  or  "overturned,"  so  that  the 
Salt  Sea  now  occupies  their  territory.  The 
view  that  this  sea  did  not  exist  at  all  before  this 
catastrophe,  or  that  the  Jordan  before  this  pe- 
riod flowed  into  the  Mediterranean  Sea,  contra- 
dicts throughout  all  geological  and  natural  sci- 
ence teachings  concerning  the  formation  of  this 
whole  region.  That  the  Pentapolis  at  one  time 
was  situated  in  the  southern  part  of  the  Dead 
Sea,  which  is  now  called  Sehcha,  is  proved  also, 
among  other  things,  by  the  probable  location  at 
this  place  of  Zoar,  the  place  which  escaped  de- 
struction in  the  days  of  Lot  ;  in  accordance, 
too,  with  the  writers  of  antiquity  and  of  the 
3Iiddle  Ages,  including  the  Arabian  geogra- 
phers. As  yet  nothing  certain  can  be  deter- 
mined concerning  the  location  of  the  four  other 
cities,  viz. :  Sodom,  Gomorrah,  Admah,  and 
Zelwim,  of  which  names  only  that  of  Sodom, 
in  Djebel  Usdum,  is  found  reflected  in  any  place 
in  these  precincts.  And  even  apart  from  geo- 
logical and  geographical  reasons,  this  seems  to 
be  the  natural  thing,  as  the  Book  of  Genesis 
represents  these  places  as  having  been  thor- 
oughly destroyed  without  leaving  trace  or  rem- 
nant behind.     Max  Blanckenthorn. 

We  entered  upon  the  Sea  with  conflicting 
opinions.  One  of  the  party  was  sceptical,  and 
another  was  a  professed  unbeliever  in  the  Mo- 
saic account.  After  twenty-two  days'  investi- 
gation we  were  unanimous  in  our  conviction 
of  the  truth  of  the  scriptural  account  of  the 
destruction  of  the  cities  of  the  plain.  Lieut. 
Lynch,  "  Narrative  of  Dead  Sea  Exploration." 

Lake  Merom  (Huleh).  IIL  103,  4. 

4.  Rivers. 

Abana  and  Pharpar.  VIL  190. 
Euphrates  and  Tigris  (Hiddekcl).  I.  166. 


Jordan  and  its  Valley.  X.  5:^,  656,  7. 
Kishon    IIL  113,  184,  5,  218.   VII.  108.  9. 

5.  Cities,  Villag-es,  etc. 

Antioch  (Pisidia).   XL  94,  96,  99. 

Antioch  (Syria).   XL  89,  vs.  1-3. 

Atliens.   XL  122-125. 

Babylon.    IX.  259,  260.  VIII.  85,  6, 105,  585. 

Beersheba.   I.  427. 

Bethany.  X.  405,  408,  585.  Bethphage. 

Bethel.   I.  298.   Ill,  268. 

Bethlehem    III.  195,  6.   X   33,  33. 


Bethsaida. 


-  X.  141,  243,  269,  668. 


Bethsaida,  Julius.  \ 

Cana.  X.  79,  140. 

Capernaum.  X.  114,  179,  668-673. 

Cesarea.  XL  150,  73,  61. 

Cesarea  Philippi.   X.  271,  281. 

Chorazin.  X.  178,  9,668. 

Corinth,   XL  129,  130. 

Dalmanutha,  X,  266. 

Damascus.  VII.  190,  1.  XL  61,  2. 

Decapolis.   X.  263. 

Engedi.  III.  326,  328. 

Ephesus.  XL  135,  145. 

Eziongaber.  III.  590. 

Gilgal.  2  Places.  III.  90,  93. 

Haran.  I.  2S7. 

Hebron.  I   312. 

Iconiura.  XL  101. 

Jericho.  III.  61,  62.     X.  328,  899. 

JERUSALEM.  III.  371,  2.     Under  David, 
etc.  III.  606.     To-day.  608. 

Past  and  Present.  VII.  578,  9.     Map.  X.  408. 

Destruction  by  Titus.     X.  446-452,  647-652. 

Jerusalem  and  its  Vicinity.     X.  660-665. 
Jezreel.   VII.  136. 
Joppa,  IX.  446.  XL  61,  70. 
Kadesh  Barnea.  II.  556-558. 
Lystra.  XL  103. 
Nazareth,  X.  47,  49,  111,  140. 
Nineveh.  IX.  454,  5. 
Ophir.  IIL  591.  2. 
Philippi,  XL  112. 
Pithom.  I.  572. 
Samaria.  X.  105,  6. 
Shechem.   I.    295.    III.    83-89.         Sychar.   X. 

97-100. 
Tadmor  (Palmyra),   III.  586. 
Tarshish,  IIL  591,  2. 
Thessalonica.  XL  119. 
Tiberias.  X.  243,  576,  668. 
Tyre  and  Zidon.  III.   105.  VIII.  110-112.  XL 

150. 
Ur,  of  the  Chaldees.  I.  284,  5. 
See  Archeology. 


44 


BISHOP-BLASPHEMY— BLESSINGS  AND   CURSES- BOOKS. 


BISHOP. 


Gr.    episcopos.  Overseer.         Acts  20  :  28     Made  you    overseers.  XI.   \\1. 
1    Pet.    5  :  2.    Taking    oversight.     Also   vs.    3-5    for   duties.    XI.    666. 
And  Titus  1  :  5-7.  XI.  545. 
See  Elder. 


BLASPHEMY. 


Gr.  To  speak  injuriously^  against  God  and 
Name  of  God  is  blasphemed.  1  Tim.  6 
and  the  doctrine  be  not  blasphemed. 
That  the  Word  of  God  be  not  blasphemed, 
against  the  Spirit  shall  not  be  forgiven.  X.  187.  JUus.  Acts  5  :  3,  4, 
9.  To  lie  to  the  Holy  Ghost.  XI.  37.  Heb.  10  :  29.  Done  despite  to 
the  Spirit  of  grace.  XI.  594.         Col.  3:8.         2  Tim.  3  :  2. 


His  Word.  Rom.  2  :  24. 
1.  That  the  name  of  God 
James  2  :  7.  Titus  2  :  5. 

Matt.  12  :  31.  Blasphemy 


BLESSINGS  AND  CURSES  of  the  Law  of  Moses. 


Lev.  26  :  3-13.  Deut.  27  :  15-26  ;  28  :  1-14.   II.  678,  682. 

sponsive  Threatenings.   IX.  440,  472. 
See  Woes  ;  Condemnation. 


Also    Re- 


BOOKS. 


Eccles.  12  :  12.  VI.  523-526.  Reading  is  useful  only  as  it  imparts  infor- 
mation, inspiration,  and  enticing  ideals.  The  romance  does  not  in- 
form, but  it  describes  admirable  or  else  revolting  characters.  Count 
up,  you  can  readily,  all  the  authors  of  fiction  v^hose  w^ork  has  been  dis- 
tinctly for  the  virelfare  of  the  world.  And  out  of  the  best  they  have  done, 
how  much  might  be  castaway  without  any  large  loss  to  the  world  ?  But 
It  IS  this  least  valuable,  with  floods  of  flashy  works  and  some  that  are 


BOOKS.  45 

feculent,  that  make  the  most  of  the  reading  matter  of  the  masses  at 
present.  Such  pabulum  is  pernicious  to  the  mind.  Nothing  is  worth 
reading  that  is  not  worth  a  vigorous  effort  to  retain.  But  nobody 
attempts  to  hold  the  plot  or  even  the  names  of  the  cheap  volumes 
which  roll  in  deluge  waves  from  the  printing  presses.  A  thorough 
reformation  of  the  reading  habits  of  the  people  would  immensely  im- 
prove the  moral  health  of  society.  The  average  novel  has  become  a 
mental  nuisance.  As  the  intemperate  require  drinks  to  be  made  hotter 
to  take  effect,  so  old  wonder  stories,  having  given  way  to  intenser 
romance,  now  romance  is  displaced  by  realism,  and  the  rush  is  toward 
nude  art  in  letters.  Aside  from  all  other  injurious  results,  more  stren- 
uous mental  exertion  becomes  impossible  to  one  whose  leisure  hours 
are  given  to  light  reading.  Interior. 
Debasing  Ideals  of  Poetry.  All  works  of  poetic  genius  which  present  evil  for 
its  own  sake,  and  array  it  in  brilliant  colors,  are  potent  in  inducing  the 
formation  of  false  ideals.  Ostensibly  the  same  being  figures  in  Para- 
dise Lost,  in  Faust,  in  Cain,  in  A  Drama  of  Exile,  and  in  the  Bible.  The 
Miltonic  Satan  has  exalted  virtues  which  attract,  but  he  has  vices  which 
repel  more,  so  that  only  the  proud  and  scornful  man  of  ambition,  who 
"would  rather  reign  in  hell  than  serve  in  Heaven,"  would  be  drawn  to 
him  ;  the  Mephistophelcs  of  Goethe  appeals  to  all  the  baser  instincts,  so 
that  every  basest  man  longs  to  be  just  such  a  devil  ;  the  Byronic  Luci- 
fer attracts  more  than  the  Byronic  God,  so  that  he  who  accepts  the 
poet's  delineation  must,  in  his  worship,  put  him  in  the  place  of  God  ; 
the  Lucifer  of  Mrs.  Browning  is  one 

"  To  whom  the  highest  and  the  lowest  alike, 

Say,  '  Go  from  us,  we  have  no  need  of  thee  ; '  " 

the  Satan  of  the  Bible  is  a  terror  to  every  human  being,  whether  base 
or  otherwise.  The  character  by  the  man  of  moderate  Christian  in- 
stincts, if  not  drawn  in  truest  lines,  would  yet  lead  the  generality  of 
men  upward  ;  the  portraitures  by  the  infidel  and  the  God-hater  are  only 
and  intensely  evil,  and  can  but  hurry  men  downward  ;  that  by  the 
woman  who  represents  Christianity  in  its  more  earnest  form,  is,  in  its 
power  to  repel  men  from  evil,  second  only  to  that  by  the  divine  pen, 
which  is  made  one  of  the  mightiest  motives  to  urge  the  lost  heaven- 
ward. All  sympathizing  intercourse  with  the  brilliant  portraiture  of 
the  evil  one,  for  the  love  of  him,  leads  man  to  fashion  his  ideal  in  the 
image  of  the  devil,  and  so  debases  and  drags  him  down  with  it. 
Debasing  Ideals  of  Fiction.  No  less  evil  in  its  influence  is  much  of  the 
portraiture  of  evil  which  abounds  in  the  novels  of  the  day.  It  inevi- 
tably lowers  man's  ideal.  The  vulgarity  which  is  tainted  by  pretension 
and  arrogance  in  the  so-called  higher  classes,  and  by  slang  in  the  lower  ; 
the  vulgarity  that  produces  snappish  wives,  coarse  husbands,  and  rude 
children  ;  that  shows  itself  in  the  envy,  in  the  ill-temper,  the  vanity  and 
the  affectation,  which  good  breeding  corrects  or  at  least  conceals — only 
disgusts  and,  when  disgust  is  over,  debases  by  actual  contact  in  real 
life,  and  can  do  no  better  in  the  novel.  Still  worse  is  that  deep 
probing  of  the  moral  ulcers  of  society  which   is  so   common  with   the 


46  CALL  OF  QOD  TO  MAN. 

novelists.  Besides  that  class  of  pamphlets  issued  in  the  interest  of 
vice  and  sold  everywhere  by  the  ton  in  defiance  of  law,  there  is  a  more 
pretentious  class  of  works,  of  which  the  French  school  is  the  represen- 
tative, whose  aim  it  is  to  array  deadly  vices  in  gilded  vesture  and  to 
paint  the  worst  crimes  in  gorgeous  colors  to  captivate  the  uninitiated. 
They  have  no  better  right  in  the  world  than  have  the  vices  and  crimes 
which  they  portray  and  gild.  Familiarity  with  vice  lessens  its  repul- 
siveness  to  all.  Human  nature,  shattered  and  defiled  as  it  is,  cannot 
gaze  upon  such  scenes  without  peril  of  more  complete  wreck  and 
deeper  defilement. 
Moral  Influence  of  Novel  Reading.  It  has  been  shown  by  those  princes 
among  reasoners,  Bishop  Butler  and  Henry  Rogers — the  former  fur- 
nishing the  principle,  the  latter  its  application — that  the  inordinate 
reading  of  works  of  fiction,  of  even  the  highest  character,  must  weaken 
the  intellect  and  deaden  true  feeling.  It  is  an  admitted  fact  that  such 
reading  destroys  all  taste  for  the  other  and  more  solid  reading,  which 
is  essential  for  every  intelligent  man  or  woman,  and  so,  in  the  end,  all 
taste  for  real,  right  life  ;  and  it  is  a  still  more  momentous  fact  that 
when  such  immoderate  reading  of  fiction  becomes  likewise  indiscrimi- 
nate, the  reader  is  led  by  it  away  from  the  facts  of  history  and  the 
truths  of  science,  away  from  the  laws  of  ethics  and  the  doctrines  of 
religion,  away  from  the  realities  of  this  life  and  the  transcendent 
glories  of  the  life  to  come  ;  his  precious  time  for  mental  improvement 
is  wasted,  and  he  is  made  to  move  in  a  fictitious  world,  until  all  his 
notions  of  society  are  warped,  all  his  views  of  life  perverted,  all  his 
ideas  of  religion  distorted — in  short,  until  his  ideal  of  life  is  wholly 
transformed  and  base.    D.  S.  Gregory,  "  Christian  Ethics^ 


CALL  OF  GOD  TO  MAN. 

Personal  and  Urgent ;    Ever  Seeking  to  win    Back    to 
Obedience,  Childship,  and  Heart-Fellowsliip. 

Coniinenccd  at  the  Fall.     Ood  i^oug^lit  Adam. 

Gen.'  3:9.    The    Lord    God   called    unto    the    man.  I.  186.  God 

sought  Cain  the  first-born  man  and  offender.  Gen.  4  :  G,  7.  The 
Lord  said  to  Cain,  If  thou  doest  well,  shalt  thou  not  be  accepted  ? 
I.  209.  God  warns  the  evil  generation  of  Noah,  and  announces 
a  period  of  patient   waiting.  Gen.   6  :  3.  The  Lord    said.    My 

Spirit  shall  not  strive  with  man  forever,  yet  shall  his  days  be 
an  hundred  and  twenty  years.  I.  228-231.  The  Covenant  of 
God's  forbearance  announced  to  Noah.  Gen.  9:8-17.  I.  255,2.56. 
The  Covenant  of  Grace  made  with  Abraham.  Gen.  15:9,  10. 
I.    324.         Repeated   and   Expanded.    Gen.    17:4-7.    I.   339,    340, 


CALL   OF  OOD   TO  MAN.  47 

347-350.  Gen.  22  :  16-18.  In  thy  seed  shall  all  the  nations  of 
the  earth  be  blessed.  I.  395,  396,  398.  Renewed  to  Isaac.  Gen. 
26  :  3,  4.  To  Jacob.    Gen.  28  :  13,  14.    I.  444. 

Expressed  tlirougli  IVIoies. 

Ex.  19  :  3-5.  II.  123,  II.  527,  8.  Deut.  11  :  26,  27.  I  set  before  you 
a  blessing  and  a  curse.   II.  658.  Deut.  30:15,    19.   Choose   life. 

II.  712-715.  Tlirovigll  Joshua.  Josh.  24  :15.  Choose  whom 
ye  will  serve.  III.  152-155.  Elijah.  1  Kings  18  :  21.  How  long 
halt  ye?  If  the  Lord  be  God,  follow  Him.  VII.  110.  Proverbs 
8:4,  17.  To  you,  O  men,  I  call.  Seek  Me  diligently.  VI.  287.  8. 
Psalms  27  :  8.  IV.    207-209.  95  :  7,  8.  To-day,  hear   His  voice. 

V.  142,3.  Ps.  119:6.  I  made  haste  and  delayed  not.  V.  314. 
Through  the  Prophets.  Isa.  l  :  18-20.  Come,  let  us  reason 
together.    VIII.    24.  Isa.    28  :  13.    Line    upon    line.    VIII.    139. 

Isa.  43  :  26.  Let  us  plead  together.  VIII.  228.  Isa.  45  :  22.  Look 
unto  Me,  and  be  ye  saved.  VIII.  240.  Isa  55  :  1-7.  Incline  your 
ear  and  come  unto  Me.  Hear  and  your  soul  shall  live.  Seek  ye  the 
Lord  while  He  may  be  found.  VIII.  298-306.  Jer.  7  :  13,  25.  I 
spake  unto  you,  rising  up  early  and  speaking.  VIII.  435,  VII.  453. 
Jer,  21  :  8.  Set  before  you  the  way  of  life  and  the  way  of  death. 
VII.  438,   9.  Ezek.   18:31,   32.  Cast  away  your  transgressions, 

for  why  will  ye  die  ?  IX.  85-89.  Ezek.  33  :  10,  11.   Turn  ye  from 

your  evil  ways,  for  why  will  ye  die?  IX.  142,  3.  Hosea  6:1. 
Come,  return  to  the  Lord.  IX.  352.  Joel  2  :  13.  Turn  unto  Me 
with  all  your  heart.  IX.  395,  6.  Amos  5  :  6,  Seek  the  Lord,  and 
ye  shall  live.   IX.  418.  See  also  Jer.   29  :  12,   13.  VIII.    528,   529. 

Hosea  11  :  4.   IX.  368,  369. 

Christ's  Pleadings  and  Warning  Words : 

Matt.  11  :  28.  Come  unto  Me,  and  I  will  give  you  rest.  X.  180.  John 
7  :  37.  If  any  man  thirst  let  him  come  unto  Me  and  drink.  X.  307. 
John  6  :  37.  Him  that  cometh  to  Me  I  will  in  no  wise  cast  out.  X. 
252.  Matt.  6  :33.   Seek  ye  first  the  Kingdom   of  God   and    His 

righteousness.   X.  163.  Matt.  6  :  24.  Luke  16  :  13.   Ye  cannot 

serve  God  and  mammon.  X.  162,  375.  Matt.  12  :  30.  He  that  is 
not  with  Me  is  against  Me.  X.  187.  John  5  :  40.  Ye  will  not  come 
unto  Me.  X.  133,  Lament  over  Jerusalem.    Lukel9:41.   X.  411. 

Matt.  23  :  37.  X.  434,  437.  Rev,  22  :  17,  The  Spirit  and  the  bride 
(church)  say.  Come.  And  let  him  that  heareth  say.  Come.  (The 
believer's  great  commission.)  And  whosoever  will,  let  him  take 
of  the  water  of  life  freely.   XI.  783,  785. 

All  these  words  of  direct  pleading  show  that  God  has  ever  been  first 
to  love  (Jer.  31  :  3.  IX.  539),  first  to  seek,  and  first  to  call  to  the 
salvation  promised  at  the  Fall,  through  His  own  sacrifice.  He 
gives  His  heart  to  every  sinning  child,  before  He  pleads,  "  My 
son,  give  Me  thy  heart  !"  VI.  389.  He  expresses  His  good  will 
to  men  in  the  abundance  of  natural  and  providential  gifts,  gratify- 
ing every  sense  and   supplying  every    need.   Matt.    5  :  45.  Ps. 


48  GALLING— CAPTIVITY-CHARACTER. 

145  :  16.  His  very  law  uttered  from  Sinai  is  prefaced  upon  an 
assurance  of  past  goodness  and  mercy,  and  followed  by  many 
pledges  (conditioned  only  on  obedience)  of  all  possib'le  mercy  and 
blessing.  Thus  the  Commandments  (all  instinct  with  promise) 
impressively  voice  His  call  to  men.  And  the  chief  central  symbol 
of  the  Ceremonial  Institutes,  the  Altar  for  Sacrifice,  signifying 
His  approach  to  man,  not  man's  approach  to  Him,  gives  the  most 
signal  and  sublime  emphasis  to  His  Call.  H.  362.  The  altar  an 
Oracle  of  Grace. 
And  the  whole  Bible  is  filled  with  the  spirit  of  this  vital  truth  and 
fact.  It  finds  utterance  in  manifold  forms,  in  History,  Psalm  and 
Proverb,  Prophecy  and  Epistle.  Examples  :  Ps.  34  :  8.  IV.  253. 
Prov.  23  ;  26.  VI.  383.  1  Cor.  6  : 1,  2,  IV.   XI.  368,  9. 


CALLING,  Life  Occupation;   Every  Calling  Divine. 

Bezaleel  and  Aholiab.  II.  285,  6.         1  Cor.  1 :  20-24.  XI.  301. 


CAPTIVITY,  of  Israel  and  Judah. 

Prediction.  Jer.   25:11,12.   VIII.  521.  Jer.  29  :  10  ;         30:3-11.   VIII. 

532.  Israel.  VII.  254-256.  Ten    Tribes    not    Lost.    VII.  261-264. 

Judah.  VII.  452-455.         Period  of  Captivity,    Condition    of    Exiles,  and 
-       Effects  of  Captivity.  VII.  465-474. 


CHARACTER,  Moral. 

May  be  defined  as  both  the  sum  and  the  product  of  the  mental  and  moral 
forces  actuating  a  man's  daily  living.  In  other  words.  Character 
consists  in  the  aggregate  of  a  man's  life-ruling  estimates,  desires, 
motives,  aims  and  purposes,  together  with  the  permanent  effects 
wrought  by  these  (estimates,  etc.)  in  actual  living  upon  the  moral  and 
spiritual  nature.  These  effects  may  be  indicated  by  a  man's  expressed 
moral  sentiments,  tastes  and  judgments,  by  his  preferences  of  persons 


CHARACTERS  OF  OLD   TESTAMENT.  49 

and  books,  as  well  as  by  his  deportment  and  dealings  in  the  home,  and 
in  business  and  social  life.  The  will  and  the  conscience  are  the  imme- 
diately determining  factors  of  the  product  we  call  character,  acting 
upon  real  experiences  and  upon  recognized  high  ideals.  The  practical 
point  to  be  noted  is  that  every  man  builds  his  own  character  and  is 
responsible  for  the  result,  on  one  side  with  the  help  of  God  and  good 
men,  on  the  other  under  the  temptation  of  Satan  and  evil  men.  And 
every  man  contributes  to  the  building  of  the  character  of  those  with 
whom  he  is  brought  into  association.  Further,  while  the  building  of 
character  is  a  life-process,  at  the  end  of  this  life  the  completed  struc- 
ture, good  or  evil,  abides  unchanged  forever. 

Prov.  22  :  1.  A  good  name  rather  than  great  riches.  VI.  374.  Eccles. 
7  :  1.  VI.  481. 

Prov.  23  :  7.  As  he  thinketh  within  himself,  so  is  he.  VI.  385.  Prov. 
14  :  14.  VI.  323.  Some    Elements  :     Decision,    Courage,    Fortitude, 

Steadfastness.  Illus.  Gideon.  Judges  8  :  4.   Faint,  yet  pursuing.   III. 

220.  Neh.  6:3.  Cannot  come  down.  6:11.  Will  not  flee.  VII. 
552-554. 


CHARACTERS  OF  OLD  TESTAMENT,  with  notable  Life- 
Lessons. 

Abraham.  Call  and  blessing.  Gen.  12  :  1-3.  I.  288-292.  Obedience  by 
Faith.  Gen.  12:4.  1.292.  Heb.  11  :  8-10.  Builded  Altars  wher- 
ever he  sojourned.  Gen.  12  :  7,  8  ;  9:18;  22  :  9.  Received 
Covenant  Promises  :  At  Haran.  Gen.  12  :  23.  At  Shechem.  12  :  7. 
At  Bethel.  13  :  14,  15.  At  Hebron.  15  :  4,  5,  8-18.  I.  326.  Renewed 
and  Sealed  by  Circumcision.  17:1-14;  18:18.1.355.  At  Moriah. 
22  :  18.  His  Deceit  in  Egypt.  Gen.  12  :  11-13.  I.  300.  At  Gerar. 
20:1-13.  1.374.  Rescues  Lot.  14:12-16.  Faith  counted  for 
Righteousness.  Gen.  15  :  6.  Purposed  Sacrifice  of  Isaac.  22  :  18. 
Summary  Points  of  Character.    I.  421-423. 

Ahab.    VII.    91,    2.  Ahaz.   VII.    331-333.  Asa.    VII.    276-286. 

Balaam.    II.    593-596,    605,   608,  611.  Micah  6:2.  2   Pet.  2:15. 

Judell.  Rev.  2  :  14.  Caleb.  III.  133-135.         Josh.  14  :  7.  Wholly 

followed  the  Lord. 

David.  III.  288,  299,  305,  6,  330,  337,  339,  346,  365,  370,  376,  387,  392,  396, 
400,  410,  414-423,  500-510. 

Elijah.  First  appearance.  VII.  95.  Three  years'  retirement.  97.  Bold 
Fidelity  at  Carmel.    108-114.  One  failure  ;  flight  to  Horeb.   119-122. 

God's    Treatment    for   his    restoration.    121-126.  Translation.    159, 

160. 

Elisha.  Appointed  successor.  VII.  127.  Succession.  161-163.  Miracles 
and  other  Deeds.   169-217. 


50  CHERUBIM— CHILDLIEENES8. 

Esau.  I.  434-437,  439,  440.  Esther.   Suggestions  of   the   Story.  VII. 

584,  613,  614. 
Ezra.  VII.  486-488.  Gehazi.  VII.  195-198.  Hazael.  VII.  214- 

216. 
Hezekiah.  VII.  333-370.  Jael.  III.   189,  190.  Jezebel.  VII.  135- 

142,  148. 
Jehoshaphat.  VII.    287-297.  Jeroboam.   VII.    65-78.  Jonadab. 

VII.  226,  412-416. 
Jonah.    IX.  447,   8,  452,    3,  459,  460,  463-466.  Jonathan.   VII.  307,  8, 

314,  316,  323,  359-361. 
Joseph.    I.  488-539,  558-561.  Joshua.    III.  36,  47,  58-60,  65,  136,  152-157. 

Josiah.   VII.    396-398.  Lot.   I.    308.  Melchisedek.   I.    317. 

Manasseh.   VII.  374-378. 
Moses.   Greatness  of  Character  and  Service.   II.  226,  7.         As  an  Inter- 
cessor.  II.  248-250,  255,   256,   258-260,    267.         As  God's  Avenger.   II. 

258.         His    Disobedience.  II.  568-570.         Announcement    of    Death. 

II.  624-626.         Ascent  of  Nebo,  and  Vision  from  Pisgah.  Death,  Burial 
and  Encomium.  II.  738-748. 

Nehemiah.  VII.  527-529,  540-542,548-551.  Noah.  I.  231.  2  Pet. 

2:5.         1  Pet.  3  :  18-20.  XI.  660.         Rehoboam.  VII.  63,  64.         Ruth. 

III.  197,  205. 

Samuel.   III.  270,  284,  332.  Saul.   III.  280,  287,  293-296,  310,  339,  349, 

356. 
Solomon.   III.  512,  513,  582,  593-616,  621-627.  Uzziah.   VII.  320-322. 


CHERUBIM. 


Of  Eden.  Gen.  3  :  24.  I.  201-203.  Of  the  Tabernacle.  Ex.  25  :  18-20. 
11.301.  Of  Solomon's  Temple.  1  Kings  6:25.  III.  544.  Of  Isaiah's 
Vision.  Chap.  6  :  1-6.  VIII.  41.  Of  Ezekiel's  Vision.  Chaps.  1  and 
10.   IX.  20.         Of  John's  Vision.  XI.  738. 


CHILDLIKENESS,  or  the  Childlike  Spirit  in  Religion. 

This  may  be  described  as  a  condition  or  frame  of  mind,  combining  a 
feeling  of  restful  dependence  upon  and  a  docile,  obedient,  loving  trust 
in,  the  Divine  Caretaker.  It  includes  simplicity  of  spirit,  openness  of 
ear  and  heart,  with  assurance  of  faith  and  hope  and   love.     It  carries 


CHOICES   OFFERED   TO  MEN.  51 

within  it  a  living  sense  of  childship  to  God,  a  deep  quiet  realization  of 
the  child-relation  to  God,  and  a  daily  experience  of  glad  response  in 
heart  and  word  and  deed  to  every  call  of  the  Father  to  fellowship  and 
service.  This  is  the  vital  essence  of  "  pure  religion"  or  genuine  godli- 
ness. 
The  Scriptures  present  many  points  bearing  upon  the  nature,  elements, 
and  blessed  effects  of  the  childlike  spirit.  Chief  among  these,  distinc- 
tive and  clear,  are  the  utterances  of  Christ.  Matt.  18  :  2-5.  Except 
ye  become  as  little  children,  ye  shall  not  enter  into  the  kingdom  of 
heaven,   X.    290.  Mark   10  :  15.   Whosoever   shall   not    receive    the 

kingdom  of  God  as  a  little  child,   he  shall    not  enter  therein.   X.    337, 
338. 

Characteristic  Effects  of  the  Ciiiid-spirit,  stated  or  implied. 

Matt.  5  ;  9.  The  peace-makers  shall  be  called  the  children  of  God. 
X.  147.  Matt.  5  :  44,  45.   Love  your  enemies,  and  pray   for  them 

that  persecute  you  ;  that  ye  may  be  the  children  of  your  Father  in 
heaven.  X.  153,154.  Eph.  5  :  1.  Imitators  of  God,  as  beloved  chil- 

dren. XI.  435.  Eph.  5  :  8.  Walk  as  children  of  the  light.  XI.  436. 
Heb.  12  :  5.  Regard  not  lightly  the  chastening  of  the  Lord,  nor  faint 
when  thou  art  reproved  of  Him.   XI.   605.  1    Pet.    1  :  14.  As  chil- 

dren of  obedience,  not  fashioning  yourselves  according  to  your 
former  lusts  in  the  time  of  your  ignorance  ;  but  be  ye  yourselves 
holy  in  all  manner  of  living.    XI.  649.  Prov.  4  :  20.   Attend  to  My 

words.    VI.  268.  Promise.    Isa.    54  :  13.  All  Thy  children   shall  be 

taught  of  the  Lord,  and  great  shall  be  the  peace  of  Thy  children. 
VIII.  296.  Illustration.  Ps.  131  :  2.  My  soul  is  like  a  weaned  child. 
V.  407,  408.  Word  of  Caution.  2  Cor.  11  :  3.   I  fear  lest  your  minds 

should  be  corrupted  from  the  simplicity  and  purity  that  is  toward 
Christ.   XL  383. 

See  Adoption,  p.  12. 


CHOICES   OFFERED    TO    MEN.    Things  to   be  Chosen 
and  Sought. 

Alternative  Choices.  Deut.  11:26,  27.  I  set  before  this  day  a 
blessing  and  a  curse  ;  the  blessing  if  ye  shall  hearken  to  the  command- 
ments of  the  Lord  your  God,  and  the  curse  if  ye  shall  not  hearken. 
II.  658.  Deut.   30  :  19.   I   have  set   before   thee  life  and   death,  the 

blessing  and  the  curse  ;  therefore  choose  life  that  thou  mayest  live  ; 
to  love  the  Lord  thy  God,  to  obey  His  voice,  and  to  cleave  unto  Him. 
II.   713-715.  Josh.  24  :  15.   Choose  whom  ye  will  serve.  III.  152,  153. 

1  Kings  18  :  21.  If  the  Lord  be  God,  follow  Him  ;  if  Baal,  follow  him. 
VII.  110.         Amos  5  :  14.  Seek  good  and  not  evil,  that  you  may  live. 


53  CHOICES  OFFERED   TO  MEN. 

IX.  419.  2  Chron.  1:11.  Not  asked  riches,  wealth,  and  honor  for 
thyself,  but  wisdom  and  knowledge.  III.  514,  515.  Matt.  6  :  24.  God 
and  mammon.  X.  162.  Matt.  7:13,  14.  The  broad  way  that  leadeth  to 
destruction.  The  narrow  way  that  leadeth  unto  life.  X.  107.  Matt. 
10  :  34.  He  that  findeth  his  life  shall  lose  it  ;  and  that  loseth  his  life 
for  My  sake  shall  find  it.  X.  238.  Rom.  2  :  7-9.  To  them  that  by 
patience  in  well-doing  seek  for  glory  and  honor,  eternal  life  ;  but  unto 
them  that  obey  not  the  truth  but  obey  unrighteousness,  wrath  and  in- 
dignation, tribulation  and  anguish.  XL  205. 

Things  to  be  Supremely  Chosen  and  Sought.  Josh.  22  :  5. 
Take  diligent  heed,  to  love  the  Lord  thy  God,  to  walk  in  His  ways,  to 
keep  His  commandments,  to  cleave  unto  Him,  and  to  serve  Him  with 
all  your  heart  and  with  all  your  soul.    HL  143.  1  Sam.  12  :  24.  Only 

fear  the  Lord,  and  serve  Him  in  truth  with  all  your  heart ;  for  consider 
how  great  things  He  hath  done  for  you.  Jer.  6  :  16.  Ask  for  the  old 
paths,  where  is  the  good  way,  and  walk  ye  therein  ;  and  ye  shall  find 
rest  for  your  souls.  VIH.    427,   428.  Isa.  30  :  21.   Thine   ears   shall 

hear  a  word  behind  thee,  saying,  This  is  the  way,  walk  ye  in  it.  VHL 
152.  Prov.  3  :  17.  Wisdom's  ways  are  ways  of  pleasantness,  and  all 

her  paths  are  peace.  VL  256,  257.  Prov.  4  :  18.  The  path  of  the 
righteous  is  as  the  dawning  light  that  shineth  more  and  more  unto  the 
perfect  day.  VL  266-268.  Matt.  6  :  33.    Seek  ye  first   His   kingdom 

and  His  righteousness  ;  and  all  these  things  (earthly  needs)  shall  be 
added  unto  you.  X.  163.  Matt.  19  :  21  and  John  21  :  22.   Follow  Me. 

X.  390,  579.        Some    radical   details  of  deep  spiritual  experience.  Phil. 

2  :  12,  16  and  3  :  8-14.  Work  out  your  own  salvation  with  fear  and 
trembling.  .  .  .  Holding  forth  the  word  of  life.  .  .  .  Count  all  things 
to  be  loss  for  the  excellency  of  the  knowledge  of  Christ  Jesus.  .  .  . 
Gain  Christ  and  be  found  in  Him.  .  .  .  Know  Him  and  the  power  of 
His  resurrection,  and  the  fellowship  of  His  sufferings.  ...  I  press  on, 
if  so  be  that  I  may  apprehend  that  for  which  also  I  am  apprehended 
by  Christ  Jesus.  .  .  .  Forgetting  the  things  which  are  behind,  and 
stretching  forward  to  the  things  which  are  before,  I  press  on  toward 
the  goal  unto  the  prize  of  the  upward  calling  of  God  in  Christ  Jesus. 
XL  453-460. 

Signal  Illustrations  of  Right  and  Wrong  Choices.  Pref- 
erences for  God  and  for  Loyalty  to  Him.  Abraham,  Gen.  12  :  4.  L  292. 
Moses,    Heb.   11:24-27.  Joshua,    24:15.  HL    153.         Caleb,   Num. 

14  :  24.   IL   552   and  Josh.  14  :  8.   IIL  133.  Ruth,  1  :  16,  17.   HL    197, 

198.  Daniel's  Three  Companions.  Dan.,  ch.  3.  IX.  241,  244.  Dan., 
ch.  6.   IX.  265.  Nehemiah,  5  :  15.   IX.  548.  Paul,   Acts   26  :  19. 

Gal.  1:16.  XL  171.        Selfish  and  Wrong  Choices.     Adam  and  Eve,  Gen. 

3  :  6.  Lot,  Gen.  13  :  11.  I.  308,  309.  Esau,  Gen.  25  :  31-33.  L  417. 
Saul,  1  Sam.  15  :  26.  IIL  295.  Rehoboam,  1  Kings  12  :  6-11.  VII.  60, 
61.         The  Young  Ruler,  Matt.  19  :  22.  X.  390. 

See  Call  of  God,  p.  46. 


CHRIST  ON  EARTH.  53 


CHRIST  ON  EARTH.  Character  of  the  God-Man  ; 
Parables,  Discourses,  Colloquies,  and  Brief 
Sayings  ;  Works  of  Wonder  and  Blessing ; 
Sequence  of  Acts  and  Events  ;  Thoughtful 
Summaries. 

I.  Character. 

Song  of  Solomon  5  :  16.  Altogether  lovely.  VI.  5G6.  Gen 
tie,  patient,  yet  strong.  Isa.  42  :  2-4.  VIII.  219-221.  Ten 
der  to   children.    Mark.    10  :  14.  Suffer  to  come.   X,    387,  8 

Loving.  John  13:1.         To  the  end.  Gal.   2  :  20.  Loved  me 

Jer.    31  :  3.    VIII.    539-541.  Love    of   Christ.    Rom.    8:35 

2  Cor.   5  :  14.  Eph.    2:4;         3  :  19  ;  5:2.  Serving 

Luke  22  :  27.  I  am  as  one  that  serveth.         Seeking  to  Help 

Acts  10  :  38.        Went  about  doing  good.       Sympathetic.  Heb 
4  :  15,  Touched  with  feeling  of  our  infirmities.    Wept  with 

Martha.    X.  351.         Over    the  City.   X.  411.  Mark   7  :  37 

For  Special   Endowments.    Read   Isa.   11   :  2-10.   VIII.  77-81 
Isa.  61  ;  1-3.   VIII.   353-356.         Also  Heb.   2  :  10.   XI.   560. 


II.  Parables,  Objective,  Practical  Instructions  touch- 
ing tlie  Kingdom  of  God,  or  the  Church,  the 
Privileges,  Duties,  and  Responsibilities  of  its 
Subjects  or  Members,  and  the  Final  Issue  of 
their  Life  Choice  and  Conduct.  {Chronologically 

arranged^ 

Meaning   and    Use  of    Parables.  X.   204.         Two  Debtors,  pp. 
182,3.  Rich  Fool,  194.         Barren  Fig-Tree,  202.         Sower, 

204,  207.  Tares,  208.  Seed  growing  secretly,  212.  Mus- 
tard Seed  and  Leaven,  212.  Hid  Treasure  and  Pearl,  213. 
Net,  213.  Old  and  New  Garments  and  Bottles,  224.  The 
Unmerciful   Servant,  294.  Good  Samaritan,  323.         Great 

Supper,  362  (Excuses).  Lost  Sheep,  Coin,  and  Son,  365-371. 
Unjust  Steward,  372.  Dives  and  Lazarus,  378.  Importu- 

nate Widow,  383.  Prayers  of  Pharisee  and  Publican,  383. 
Laborers  in  Vineyard,  391.  The  Pounds,  401.  Two  Sons, 
417.  The   Faithless   Husbandmen,   419.  Marriage   Feast 

and  Garment,  421.  Ten  Virgins,  456.  The  Talents,  458. 
Allegory  of  the  Judgment.   Matt.  25  :  31-46,  461-463. 


64  CHRIST  ON  EARTH. 


III.  Discourses,  Colloquies,  Brief  Addresses  and  Say- 
ings Mainly  Subjectiye  and  Personal,  a  Pro- 
gressive Series  of  Self-Disclosures.  {Chronolog- 
ically arranged.^ 

Colloquy  :  John  1  :  47-51.  With  Nathanael  (Bartholomew).  X. 
77,  8.  With  Jews  at  Jerusalem.  John  2  :  U-22,  pp.  83-85. 

Discourse  with  Nicodemus.  John  3  :  1-21.  A  clear  and  com- 
plete compendium  of  the  Work  of  the  Trinity  in  Redemp- 
tion, pp.  87-91. 

Colloquy  with  Woman   of  Samaria.  John  4  :  7-26.  God  a 

Spirit,  and  Worship  of  the  heart.  Declares  Himself  Messiah, 
pp.   97-103. 

Brief  of  Discourse  and  Colloquy  at  Nazareth.  Luke  4  :  17- 
27,  pp.    109-111.  Announces  His  Messiahship. 

Colloquies  with  Jews  at  Jerusalem.  John  5  :  17-47,  pp.  129- 
134.  Proves  His  Divine  Sonship  and  authority.  Reproves 
their  unbelief. 

Colloquy  with   Pharisees.    Luke  G  :  1-11,  pp.   135-138.  Ex- 

pounds the  true  Law  of  the  Sabbath.  Luke  13  :  14-17, 
p.    355. 

Sermon  on  the  Mount  (Objective).  Matt.,  chaps.  5-7,  pp.  143- 
170.  Shows  the  Kingdom  of  God  as  the  aim  and  the  sub- 
stance of  the  Old  Dispensation,  and  its  consummation  as 
the  end  and  crown  of  the  New.  Presents  the  point  of  con- 
nection and  transition  between   Judaism  and   Christianity. 

[In  the  Sermon  of  the  Mount,  which  is  the  moral  miracle  of  the 
gospels,  we  have  simply,  sublimely  set  before  us  the  celestial 
conception  of  noble  character,  noble  living,  in  man  on  the 
earth.  It  is  spoken,  you  notice — the  world  itself  has  to  rec- 
ognize this — without  the  least  effort,  in  words  as  simple  as  a 
child's,  though  more  majestic  than  those  of  kings.  It  is 
radically  diverse,  not  only  from  the  prevalent  customs  of 
mankind,  but  from  the  choicest  maxims  of  enlightened 
human  prudence  ;  so  that  the  highest  and  purest  human 
ethics  only  climb  toward  and  imperfectly  attain  the  heights 
on  which  it  moves  without  effort.  It  has  neither  been 
reached,  nor  is  it  fortified,  by  large  discussion,  subtle  analy- 
sis, the  marshaling  of  rare  philosophical  precepts.  It  is  only 
announced  as  too  evident  in  itself  to  need  support  for  spirits 
attuned  to  celestial  instruction.  It  is  plainly  the  customary 
thought  of  the  worlds  from  which  child  and  angels  had 
come,  put  into  forms  of  human  speech,  and  sent  abroad  to 
shed  its  moral  splendor  on  mankind.  So  the  very  speech  of 
the  earth  is  glorified  by  it ;  the  life  of  the  world  takes  higher 


CHRIST  ON  EARTH.  55 

light  and  nobler  impulse  from  the  summit-thought  of  spheres 
beyond  sight,  concerning  the  beauty  of  duty,  the  ultimate 
achievement  of  moral  greatness,  the  blessedness  of  self-sac- 
rifice. Not  otherwise  can  this  great  discourse  for  the  world, 
from  the  Horns  of  Hattin,  be  rightly  understood.  Not 
otherwise  can  we  indeed  apprehend  its  mystic  and  perpetual 
charm  for  the  eager  and  restless,  but  still  aspiring,  spirit  of 
man.     R.  S.  S/orrs.^ 

Address  to  the  people,  concerning  John  the  Baptist.  Luke  1  :  34-35,  p.  175. 

Upbraids  the  Three  favored  Cities  (on  the  Lake)  for  unbelief.  Invites  the 
Heavy-laden.  Matt.  11  :  20-30,  p.  177. 

Refutes  and  Reproves  Pharisees  and  Scribes  for  their  blasphemous  charge 
of  alliance  with  Satan.  Matt.  12  :  24-37,  p.  186.  Defines  and  limits  the 
meaning  of  blasphemy. 

Rebukes  Scribes  and  Pharisees  for  asking  a  sign.  Declares  disciples  His 
brethren.  Matt.  12  :  38-50,  p.  789. 

Denounces  Pharisees  and  lawyers  for  hypocrisy.  Luke  11  :  37-54,  p.  192. 
Cautions  Disciples  against  hypocrisy,  forewarns  and  assures  them  re- 
specting their  future,    Luke  12  :  1-12,  p.  194. 

Instructs  the  Twelve  in  sending  them  forth.  Matt.  10  :  5-42,  pp.  234-238. 
Later  the  Seventy.  Luke  10  :  1-16,  p.  296. 

Colloquy  with  people  (Jews)  at  Capernaum.  John  6  :  25-59.  J^aiY/i  in 
Christ  their  only  JVorA.  Christ  the  Bread  of  Life.  His  flesh  meat  and 
His  blood  drink,  pp.  249-255. 

Charges  Pharisees  with  rejecting  God's  commandments  through  regard 
for  their  traditions.  Matt.  15  :  5-9.         Mark  7  :  7-13,  p.  258.  There- 

fore their  worship  was  heartless  and  worthless.  Accuses  them  again  of 
hypocrisy.   Matt.  16  :  1-6,  p.  266. 

Responds  to  Peter's  Great  Confession.  Matt.  16  :  16-20,  pp.  268,  271-273. 

Urges  Disciples  to  Self-denial.  Mark  8  :  34-38,  p.  275.  Luke  14  :  25-27, 
pp.  362-364. 

Foretells  His  Death  and  Resurrection.  Luke  9  :  43-45,  p.  287.  Again, 
Mark  10  :  32,  33.  Luke  18  :  31-34,  p.  393.         John  12  :  23-33. 

Rebukes  Ambition  and  Intolerance  of  disciples  and  Denounces  Persecu- 
tors.   Mark  9  :  33-50,  etc.,  p.  288. 

Colloquy  with  Jews  in  the  Temple.  John  7  :  11-39,  pp.  302-307.  Justi- 
fies His  teaching  and  working  as  of  God.  Invites  the  thirsting  to  come 
and  drink.   Words  to  Accused  Woman.  John  8  :  3-11.  X.  309. 

Colloquy  in  the  Temple.  John  8  :  12-19,  p.  309.  "I  am  the  Light  of  the 
World."  "■  The  Father  beareth  witness  of  Me." 

Colloquy  renewed.  John  8  :  21-58,  pp.  313,  317.  "Believe  in  Me  or  die 
in  your  sins."  "  Continue  in  My  word  and  ye  shall  know  the  truth  and 
be  free"  from  sin.  (To  Jews)  Abraham  your  father  in  the  flesh,  but  the 
devil  in  the  spirit.  "  Abraham  rejoiced  to  see  My  Day."  "  Before  Abra- 
ham was,  I  AM." 

Colloquy  in  the  Temple.  John  9  :  39-41  ;  10  :  1-38,  pp.  333-343.  "I  am 
the  Door  ;  by  Me  if  any  enter  in  he  shall  be  saved."  "I  am  the  Good 
Shepherd."  "  I  lay  down  My  life  for  the  sheep."  "There  shall  be  One 
Flock  and  One  Shepherd." 


56  CHRIST  ON  EARTH. 

Reply  to  Martha  (Lazarus  four  days  buried).  John  11  :  21-27,  p.  347.  "I 
am  the  Resurrection  and  the  Life." 

Speaks  to  Disciples.  Luke  17  : 1-10,  p.  379.  Concerning  a  Forgiving, 

Believing,  and  Serving  Spirit.  Luke  17  :  22-37,  p.  381.  Destruction  of 
Jewish  State  by  Romans.  Matt.  19  :  3-15,  p.  385.  Divorce  and  Mar- 
riage.  Blessing  Little  Children. 

Answers  Peter's  selfish  question,  "  What  shall  we  have?"  Matt.  19  :  27-30, 
p.  391.   "  An  hundred-fold  now,  and  everlasting  life." 

Answers  ambitious  request  of  James  and  John.  Mark  10  :  35-45,  p.  393. 
Serving  greater  than  Ruling.   Luke  22  :  24-27,  p.  468. 

Colloquies  in  the  Temple.  Refutes  and  silences  chief  priests,  scribes,  el- 
ders, Pharisees  and  Sadducees.  Luke  22  : 1-8,  p.  417.  On  the  ques- 
tion of  His  authority.  Matt.  22  :  15-22,  p.  424.  About  Tribute  Money. 
Luke  20  :  27-39,  p.  426.  About  the  Resurrection.  "God  the  God  of 
the  living,  for  all  live  unto  Him."  Matt.  22  :  41-45,  p.  429.  "Whose 
Son  is  Christ?"  Mark  12  :  28-34,  p.  430.  Which  is  ///<-  ^r^rt/ command- 
ment ? 

Final  and  Fearful  Denunciations  against  Scribes  and  Pharisees.  Matt. 
23  : 1-38,  p.  434. 

Announces  His  Death  and  its  Effect  upon  men.  John  12  :  23-33.  "If  it 
die,  it  bringeth  fruit."  "If  I  be  lifted  will  draw  all  men  unto  Me." 
"Signifying  what  death  He  shall  die,"  pp.  439-442. 

Recapitulates  previously  spoken  truths.  John  12  :  44-50,  p.  443.  The 
Father  is  in  Him.  He  is  come  a  light  for  the  believer.  The  rejector 
confronted  and  judged  by  Christ's  words. 

Foretells  Destruction  of  Jerusalem.  Matt.  24  :  1-36,  pp.  445-453.  Urges 
disciples  to  fidelity  and  watchfulness.  Matt.  24  :  37-51.  Luke  21  :  34- 
36,  p.  453. 

Last  Discourse.  John,  chaps.  14-16,  pp.  478-504.  Trust  in  Trouble.  A 
place  secured  with  Him.  "The  Way,  the  Truth,  and  the  Life."  "  What 
ye  ask  in  My  Name,  I  will  do."  "Keep  My  commandments."  An  Abid- 
ing Comforter,  the  Holy  Spirit,  "  with  you  and  in  you."  "  He  shall 
teach  you  all  things."  "He  shall  testify  of  Me."  "Convince  the  world 
of  sin,  of  righteousness  and  of  judgment."  "  He  will  guide  you  into  all 
truth."  "  My  peace  I  give  unto  you."  "  Because  I  live,  ye  shall  live  also." 
"I  am  the  Vine,  ye  the  branches."  "Abide  in  Me  and  I  in  you,  severed 
from  Me  ye  can  do  nothing."  "I  have  spoken  that  your  joy  might  be 
full."  "Love  one  another,  as  I  have  loved  you."  "  It  is  expedient  that 
I  go  away."  "  In  the  world  ye  shall  have  tribulation,  but  be  of  good  cheers 
(The  last  heart  word  to  His  disciples.) 

The  Intercessory  Prayer.  John  17  :  1-26,  pp.  505-511.  "Keep  those  Thou 
hast  given  Me."  "  Sanctify  them  through  Thy  truth."  "That  they  may 
be  one  in  Us,  that  the  world  may  believe."  "That  they  be  with  Me 
where  I  am." 

[There  is  no  element  of  human  experience,  no  department  or  detail  of 
human  action,  which  does  not  properly  take  to  itself  a  new  element  of 
vivacity  and  of  majesty  from  this  transcendent  revelation  by  the  Christ 
of  worlds  unseen.     Minds   thrill  and  aspire   with   allegiance  to  Him. 


CHRIST  ON  EARTH.  57 

Hymns  reverberate  in  great  harmonies,  or  rise  into  rapture,  in  their 
tribute  to  Him.  The  sacrament  which  commemorates  Him  and 
through  which  He  still  appears  to  us  becomes  not  a  burden  of  obliga- 
tion, not  a  dictate  of  tradition,  but  a  spiritual  feast,  in  which  the  soul 
related  to  Him  finds  in  conference  with  Him  inward  uplift  and  delight. 
The  church,  in  which  His  mission  is  set  forth,  and  in  which  His  spirit 
is  revealed,  becomes  the  very  portal  of  paradise.  In  this  faith  in  Christ, 
and  in  the  realms  of  superior  life  which  He  exhibits,  has  been,  and  is, 
and  is  to  be,  the  true  and  vital  unity  of  the  church  ;  a  unity  in  itself,  a 
unity  with  that  enthroned  above.     R.  S.  Storrs.^ 

Answers  at  His  Trial.  To  Annas.  John  18  :  19-23,  p.  522.  To  Caiaphas 
and  the  Sanhedrim.  Luke  22:66-68,  p.  523.  "I  am  the  Christ,  the 
Son  of  God."         To  Pilate.  John  18  :  33-38.  "  I  am  a  King." 

Words  upon  the  Cross  :  "Father,  forgive  them,  for  they  know  not  what 
they  do."  Luke  23  :  34,  p.  540.  "  Thou  shalt  be  with  Me  To-day  in 
Paradise."  Luke  23  :  43,  p.  543.  "  Behold  thy  son.  Behold  thy  mother." 
John  19  :26,  27,  p.  548.  "My  God,  why  hast  Thou  forsaken  Me?" 
Mark  15:34,  p.  549.  "It  is  finished."  "Father,  into  Thy  hands  I 
commend  my  spirit."  John  19  :  30  and  Luke  23  :  46,  p.  547. 

After  the  Resurrection  :  His  Message  to  Mary  Magdalene.  John  20  :  14- 
17,  p.  563.  To  the  other  women.  Matt.  28  :  10,  p.  565.  Interview 
with  Two  Disciples  on  the  Walk  to  Emmaus.  Luke  24  :  13-32,  p.  567. 
Here  we  read  of  a  last  prolonged  Discourse  in  which  He  expounded  to 
them  from  the  entire  O.  T.  Scriptures  "  the  things  concerning  Him- 
self." We  here  find  Christ  Himself  the  first  preacher  of  the  Cross,  from  the 
words,  "  Ought  not  Christ  to  have  suffered  these  things"  (v.  20,  con- 
demned and  crucified)  ?  With  the  Twelve.  Luke  24  :  36-43.  John 
20  :  22-29,  pp.  570-574.  With  Seven,  on  the  Lake  Shore,  Colloquy  with 
Peter.  John  21  :  15-22,  pp.  575-580.  "  Lovest  thou  Me  ?"  Final  Con- 
ference with  the  Apostles.  Luke  24  :  44-49.  Acts  1  :  5,  8.  Matt. 
28  :  18-20.  "All  things  must  be  fulfilled  concerning  Me."  "I  send  the 
promise  of  My  Father  upon  you,  ye  shall  be  baptized  with  the  Holy 
Ghost."  "Go,  teach  all  nations,  to  observe  all  things  whatsoever  I  have 
commanded  you,  and  lo,  I  am  with  you  alway." 

ly.  Works  of  Wonder  and  Blessing.     See  Miracles. 

General  Assertioii§. 

John  2  :  23.  Miracles  He  did.  John  3  :  2  ;  20-30.  Acts  2  :  22. 
Approved  of  God  by  mighty  works  and  wonders  and  signs. 
Mark  6  :  2.  Matt.  4  :  23,  24. 

miracles  in  Order : 

Changing   water   into   wine,   John    2  :  8-10.   X.    79.  Heals 

nobleman's  son,  John  4  :  47-54.  X.  107.  Draught  of  Fishes 
(1st),  Luke  5  :  4-10.  X.  116.  Demoniac,  Luke  4  :  33.  X.  117. 
Peter's  wife's  mother,  and  many  others  healed,  Mark  1  :  29- 
34.  X.  117.  Leper,  Luke  5  :  12.  X.  121.  Paralytic,  Luke 
5:17-20.  X.  124.         Impotent  man  at  Bethesda,  John  5  :  5-9. 


58  CHRIST  ON  EARTH. 


X.  127.  Withered  Hand  restored,  Mark  3:1-7.  X.  135. 
Centurion's  Servant,  Luke  7  :  1-10.  X.  l7l.  Widow's  Son 
raised,  Luke  7:11-15.   X.    172.  Blind   and   Dumb   De- 

moniac, Matt.  12  :  22,  23.   X.  186.  Tempest  stilled,   Mark 

4:  36-41.  X.  215.  Demoniac  of  Gadara,   Mark  5  :  1-17. 

X.  218.  Woman  by  Touch  of  His  Garment,  Mark  5  :  25- 
34.  X,  227.  Jairus's  Daughter,  Mark  5  :  22-24,  35-43.  X.  228. 
Two  Blind,  and  a  Dumb  Demoniac,  Matt.  9  :  27-34.  X.  229. 
Five  Thousand  Fed,  Mark  G  :  39.  X.  241.  Walks  on  the 
Sea,  and  Sustains  Peter  on  the  Water,  Mark  6  :  47-51 .  Matt. 
14  :  24-33.   X.    245.  Syrophenician    Woman's    Daughter, 

Matt.  15  :  21-29.  X.  261.  One  Deaf  and  Dumb,  Mark  7  :  31- 
37.   X.  263.  Multitudes   Healed,  Matt.  15  :  29-31.   X.  265. 

Four  Thousand  Fed,  Mark  8  :  1-10.   X.  265.  Blind   Man 

at  Bethsaida,  Mark  8  :  22-26.  X.  269.  Transfiguration, 
Luke  9  :  28-35.   X.  279.  Demon  the  Nine  could  not   cast 

out,  Mark  9  :  14-27.  X.  284.  Tribute  Money  from  a  Fish, 
Matt.  17  :  24-27.  X.  287.  Ten  Lepers,  Luke  9  :  11-19.  X. 
299.  One  born  Blind,  John  9  : 1-7.  X.  329.  Raises  Lazarus, 
John  11  :  39-44.  X.  350.  Infirm  Woman,  Luke  13  :  10-13. 

X.  355.         Dropsical   Man,   Luke   14:1-5.   X.  361.  Blind 

Bartimeus,  Luke  18  :  35-43.   X.   397.  Fig-tree   Withered, 

Mark  11  :  12-14,  20-26.   X.  411.  Healing  the  ear  of  Mal- 

chus,  Luke  22  :  51.  X.  518.  And  the  Crowning  Miracle 
of  His  Resurrection.  (See  Miracles  of  Christ,  X.  615.) 
[The  miracles  of  Christ  are  not  to  be  interpreted  as  exhibi- 
tions of  human  force,  however  intensified,  however  exalted, 
however  armed.  They  are  unaccountable,  perhaps  unbe- 
lievable, if  so  understood.  But  according  to  the  astonish- 
ing yet  familiar  narrative  of  the  gospels,  they  are  simply 
exhibitions  of  appropriate  heavenly  powers,  working  for  an 
interval  on  the  earth  and  working  to  bless.  So  they  appear 
as  spontaneous,  natural,  to  Him  by  whom  they  are  performed, 
or  from  whom  they  emanate — as  natural  as  speech  is,  or 
breathing,  to  you  and  me.  They  set  forth  powers  surpass- 
ing ours,  because  belonging  to  spheres  and  persons  of  a 
celestial  supremacy  ;  even  as  on  a  lower  range,  the  highest 
eloquence,  art,  poetry,  philosophic  institution,  intuitive 
skill,  show  the  powers  of  rarely  organized  minds,  of  cul- 
tured genius,  revealed  in  effects  which  to  common  men 
appear  inconceivable.  Miracles,  like  the  Master's,  belong 
essentially  to  His  personality,  but  are  germane  to  the  su- 
perior realms  from  which  He  had  come.  They  are  the  illu- 
minating points  of  contact  where  the  life  of  such  realms 
touches  life  on  the  earth,  and  we  cannot  but  find  certain 
prophecies  in  them  of  powers  altogether  surpassing  our 
present,  but  with  which  we  may  be  entrusted  if  at  last  we 
arise  to  those  spheres. — R.  S.  Storrs.^ 


CHRIST  ON  EARTH.  59 

V.  Marked   Acts  and  Events  in  His   Life,  in  tlieir 
Sequence. 

Birth  at  Bethlehem,  Luke  2  :  4-7.   X.  31.  Circumcision  and 

Naming  in  the  Temple,  Luke  2  :  21-24.   X.  37. 
Carried    into    Egypt   and  Return  to  Nazareth,  Matt.  2  :  13-23. 

X.  43. 
Childhood.     With    Doctors    (Rabbis)    in    the    Temple.     Youth, 

Luke  2  :  40-52.   X.  49. 
Baptism,  Matt.   3  :  13-17.  X.   64.  Temptation,   Matt.  4  :  1-11. 

X.  67. 
Calls  First  Five  Disciples,  John  1  :  35-51.        Expels  Profaners  of 

Temple,  John  2  :  13-17.   X.  82. 
Tarried  in  Judea,  John  3  :  22   and  Acts   10  :  37.  X.  93.         Some 

Months. 
Visits  the  Samaritans,  John  4  :  40-42.   X.  105,  Preaches  and 

Rejected  at  Nazareth,  Luke  4  :  16-30.  X.  109. 
Dwells     in     Capernaum.    Calls    Four    Fishermen,  Matt.    4  :  13. 

Mark  1  :  16-20.  X.  113. 
First  Journey  through  Galilee,  Matt.  4  :  23-25.   X.  121. 
Chooses  Twelve   Apostles  and  Inaugurates  them  with  Sermon 

on  the  Mount,  Luke  6  :  12,  13.  Mark  3  :  16-19.  Matt., 

chaps.  5-7.   X.  139-170. 
Second  Journey  through  Galilee,  Luke  8  :  1-3.   X.  182.         Third 

Journey,  Matt.  9  :  35-38.   X.  232. 
Instructs  and   Sends   Forth   the   Twelve,  Matt.    10  :  1,  5-42.   X. 

234-238. 
Transfigured  before  Peter,  James  and  John,  Luke  19  :  28-35.  X. 

279. 
Appoints,  Instructs,  and  Sends  out  the  chosen  Seventy  Disciples, 

Luke  10  :  1-16.   X.  296. 
Final  Departure  from  Galilee,  John  7  :  2-10.   X.  298. 
At    Feast    of  Tabernacles    Officers    of    the    Sanhedrim    sent    to 

Arrest  Him,  John  7  :  30.         Their  failure  and  the  reason  they 

assign,  John  7  :  45,  46.   X.  307. 
The  Seventy  Return  with  Report   of  Success.  Luke   10  :  17-24. 

X.  321. 
The  Council  (Sanhedrim)  conspire  against  Christ.    John  11  :  47- 

64.  X.  353. 
Anointing  by  Mary  at  House  of  Lazarus.  John  12  :  1-11.  X.  404. 
Triumphal  Entry  into  Jerusalem.   Matt.  21  :  1-9.   X.  407-410. 
Second  Expulsion  of  Profaners  of  the  Temple.  Mark  11  :  15-18. 

X.  415. 
Answering  Voice  of  the  Father   from   Heaven.  John  12  :  23-30. 

X.  441. 
Passover  Meal.   Washes  Disciples' Feet.  Luke  22  :  14-18.         John 

13  :  2-17.  X.  467-470. 


60  CHRIST  ON  EARTH. 

Institutes  the  Lord's  Supper.   Matt.  26  :  26-29,   X.  475-478. 
The  Agony  in  Gethsemane.  Matt.  26:  36-46.   X.  511. 
Betrayal  and  Arrest.   Mark  14  :  43-52.  X.  515-518.  IX.  598. 
Questioned  before  Annas.  John  18  :  13,  14.  X.  519.         Examined 

and  Condemned  by  Caiphas  and  the  Sanhedrim.  Luke  22  :  63- 

VI.   X.  522. 
Brought    before   Pilate.   Matt.    14  :  1,  2.   X.    526-531.         Before 

Herod  and  Pilate  again.   Luke  23  :  6-16.   X.  531. 
Scourged,  Mocked,  and  Delivered  up  to  Death,   Matt.  27  :  26-30. 

John  19  ;  16.   X.  535.   VIII.  264,  276-288. 
Led  away  and  Crucified.  Matt.  27  :  31.  X.  539-542. 
His  Side  Pierced.   His  Body  laid  in  Sepulchre.   John  19  :  31-42. 

X.  552.    IX.  604. 
Rises  and  Leaves  the  Opened  Sepulchre.   Luke  24  :  1-7.  X.  557, 
Appearances  after  Resurrection  :  To  Mary.  To  the  other  Women. 

John  20  ;  11-17.  Matt.  28  :  9.  X.   562.         To   Peter.    1    Cor. 

15  :  5.   XI.  332.         To  Two  Disciples  going  to  Emmaus.    Luke 

24  :  13-32.   X.    567.  To  Ten   Apostles  in  the   Chamber  at 

Jerusalem.  Luke  24  :  36-43.  X.  571.   (These  Five  Appearances 

on  the  Day  of  Resurrection.) 
One  week  later  to  Eleven  Apostles  in  Jerusalem.  John  20  :  26-29. 

X.  573. 

Within  Four  Weeks  to  Seven  Apostles  on  the  Lake  Shore.  John 
21  :  1-24.  X.  575.  To  the  Eleven  and  500  Brethren  on  Moun- 
tain in  Galilee.  Matt.  28  :  16.  1  Cor.  15:6.  X.  581.  To 
James.   1    Cor.  15:7.   XI.    332. 

On  Day  of  Ascension  to  the  Eleven.  Acts  1:4.  X.  580. 

Ascends  into  Heaven.  Luke  24  :  50,  51.  X.  584. 

VI.  Thoughtful  Summaries  Bearing  upon  the  Life  and 
Worlt  of  Christ. 

Life  of  our  Lord.  X.  16-18.         Person  of  Christ.  X.  591.  Doc- 

trine of  Messiah  under  the  Theocracy.  X.  592.  Christ  : 
Prophet,  Priest,  and  King.  X.  594.  Christ,  the  Divine  Man. 
His  Doctrine  and  Character.   X.  595.  Admissions  of  Skep- 

tics. X.  599.  V.   459.  Christ's    Doctrine    of  the  Kingdom, 

the  key  to  His  Ministry.  X.  607.  Christ  and  His  Kingdom 
in  Subsequent  Human  History.  X.  609.  The  Miracles  of 
Christ.  X.  615.         Christ  the  Center  of  Christian   Theology. 

XI.  787.  The  Priesthood  of  Christ.  XL  788.  Christ  the 
Center  and  Solution  of  Human  History.  XI.  792.  Resur- 
rection of  Christ.  VIII.  289.  Contrarieties  Centered  and 
Harmonized  in  Christ.  VIII.  291.  Christ's  Character  and 
Sacrifice  the  only  Moving  Power  with  Men.   VIII.  288. 

Duration    of    His    Ministry.  X.    126.         Brethren  of   the   Lord. 

X.  231. 
See  GOD  ;  God  the  Son  ;  Office  Work  of  the  Son  ;  CHRIST 

AND  THE  BELIEVER. 


CHRIST  ON  EARTH.  61 

[In  the  entire  character  of  the  Christ,  the  beauty  of  which  even 
infidels  confess,  it  is  still  the  heavenly  temper  which  walks 
before  us  through  occasions  and  incidents  of  an  earthly 
experience.  There  is  its  mystery  ;  but  there  its  incisive 
perennial  appeal  to  responsive  souls.  By  admission  of  all  it 
is  a  unique  character  in  history  ;  never  arrogant,  never  petu- 
lant, never  proud  ;  gentle,  patient,  full  of  purity,  while  full  of 
authority  ;  tranquil  in  all  emergencies,  tender  toward  all 
needs,  ready  for  utmost  endurance  and  self-sacrifice,  always 
conscious  of  intimate,  personal  fellowship  with  God,  and  amid 
whatever  outward  perils  or  seeming  discomfitures,  holding 
profound  blessedness  in  it  ;  a  character,  too,  which  sheds  upon 
others  the  most  illuminating,  uplifting  influence  ever  known 
in  the  world.  Supremely  placid,  it  is  also  supremely  intense. 
It  sets  before  the  world  the  matchless  ideal  of  moral  perfec- 
tion, in  the  humblest  circumstances,  and  under  the  impact  of 
incessant  hostilities,  and  it  shows  in  itself  no  element  of  peni- 
tence, while  always  demanding  that  in  others  as  the  prime 
axiom  in  moral  integrity.  Only  once  has  such  a  character 
appeared  in  history.  Others  have  shown  glances  and  gleams 
of  like  spiritual  luster,  reflected  from  this  ;  but  in  this  alone 
has  been  set  before  men  the  lucent  majesty,  personal  yet 
ethereal,  of  the  righteousness  which  is  simply  perfect  love,  of 
the  sympathy  never  exhausted  by  wrong  ;  the  consecration  to 
highest  purposes  never  wearied  ;  the  vision  of  the  Divine  never 
dimmed.  Only  once  has  this  character  appeared  ;  and  then 
in  combination  with  a  poverty  of  earthly  goods  surpassing 
the  peasant's,  yet  with  a  power  over  nature  and  man  at  which 
thought  stands  dumb  !  This  is  the  essential  glory  of  Him 
Whom  Christendom  acknowledges  as  its  Master,  and  Whose 
name  it  bears  ! 

But  you  observe  that  this  character  in  Him  comes  to  exhibition 
not  as  the  effect  of  an  arduous  training,  as  a  difficult  attainment 
after  many  endeavors  of  a  high-reaching  spirit.  It  is  to  Him 
essentially  native  as  is  fragrance  to  the  flower,  or  beauty  to 
the  sunshine,  or  the  lovely  blue  to  the  arch  of  the  sky.  It  is 
His  in  whatever  situations  in  life,  because  inherent  in  His  per- 
sonal spirit.  This  is  simply  inexplicable,  except  as  we  discern 
in  Him  one  coming  out  of  heaven  from  God,  thus  manifesting 
the  native  and  perpetual  temper  of  higher  spheres  ;  appearing 
once  for  all  in  human  conditions,  to  show  in  instant  vision  the 
moral  life  of  God  and  His  beloved.  Thence  is  the  character 
here  revealed,  according  to  the  gospel  ;  thence  its  glory  ;  and 
so  it  is  that  nothing  else  so  unveils  and  endears  to  the  aspir- 
ing human  heart  the  spiritual  luster  of  worlds  to  come,  as  does 
this  living  example  of  that  in  Jesus  the  Lord.  It  sublimes  the 
earth  and  life  upon  it — this  marvelous  history — while  opening 
to  our  view,  bringing  into  contact  with  our  intimate  experience. 


6i  CHRIST  AND   THE  BELIEVER. 

spheres  of  incomparable  majesty  and  beauty,  with  which,  by 
our  immortal  constitution,  we  are  connected,  yet  of  which, 
before  the  Master  came,  the  world  had  lost  the  very  concep- 
tion. It  is,  in  the  profoundest  sense — this  divine  and  irradi- 
ating history — the  evangel  of  the  world.  Paul  rightly  named 
it,  "  The  glorious  gospel  of  the  blessed  God." 
It  is  impossible  that  there  should  not  be,  if  we  are  vitally  pene- 
trated by  this  story  of  the  Christ,  an  aspiration  in  us  for 
nobler  character  than  that  presented  in  human  examples,  or  in 
ethical  formulae — even  for  a  character  like  unto  His,  serene, 
majestic,  celestial  in  beauty.  The  imperative  purpose  of  life 
appears  to  bring  heavenly  lusters  into  heart  and  home,  and 
into  all  conduct — to  make  the  entire  moral  life  vital  and 
prophetic,  because  sympathetic  with  that  on  high.  A  new 
sympathy  appears,  with  other  disciples  ;  a  new  surpassing 
sympathy  of  love,  with  those  who  have  risen  to  the  vision  of 
His  face  ;  and  while  daily  duty  takes  charm  and  dignity  upon 
it  as  done  for  Him,  heroic  enterprise  becomes  easier  to  the 
spirit  which  He  has  divinely  touched.  Consecration  makes 
even  sacrifice  delightful.  The  expectation  of  His  welcome 
illuminates  the  sombre  shadows  of  age,  and  flings  a  glow  upon 
the  frowning  face  of  death.      R.  S.  Storrs.^ 


CHRIST  AND  THE  BELIEVER, 

The  sublimest  conceptions  presented  to  human  thought  respect  :  1.  The 
Being,  Character,  and  Moral  Working  of  the  Self-existent,  Self-Suffi- 
cient  God  ;  2.  The  immortal  nature  and  destiny  of  created  Man  ;  and 
3.  The  Relation  of  God  and  Man  in  this  world  and  the  world  to  come. 
In  the  Bible,  our  only  source  of  knowledge  of  these  high  themes, 
enough  is  revealed  in  the  simple  form  oi  fact  for  all  our  spiritual  needs. 
Especially,  patent  upon  all  its  pages,  lies  the  supreme  fact  of  a  gracious 
Redemption  for  enslaved  and  sinful  man,  provided  and  proffered 
through  the  voluntary  self-sacrifice  of  an  Incarnate  God.  And  equally 
patent  and  radiant  throughout  these  pages  we  read  the  glad  fact  that 
with  every  penitent  and  believing  soul  who  humbly  and  obediently 
accepts  the  proffered  grace  of  Christ  there  is  established  by  the  Divine 
Love  a  new,  abiding  and  transforming  relation  with  God  in  Christ. 
The  fruit  of  this  established  relation  in  the  soul's  experience  appears 
in  its  increasing  likeness  in  character,  its  growing  oneness  with  Christ 
in  thought,  desire,  sympathy,  aim,  and  affection.  This  relation  of  close 
dependence  and  fellowship  is   indeed  vital   to  us,  since   it  takes  hold 


CHRIST  AND   THE  BELIEVER.  63 

upon  every  fibre  of  our  spiritual  being,  directs  and  governs  our  present 
life,  moulds  and  matures  our  character  for  an  ultimate  perfected  like- 
ness to  and  an  open  fellowship  with  God.  Isa.  57  ;  15.  I  dwell  with 
him  that  is  of  an  humble  and  contrite  spirit.  VIII.  323,  324.  2  Pet. 
1  :  4.   Partakers  of  the  Divine  nature.   XI.  671. 

I.  The  Relation   of  Christ  to  the  Believer  disclosed  in 

His    entire    Office- Work    as     Redeemer.      See    GOD 

(Office  Work  of  the  Son  in  Redemption). 

The  corresponding  Relation  of  the  Believer  to  Christ  is  equally- 
shown  in  the  responsive  feeling  and  action  demanded  of  the 
believer — that  is,  the  required  response  of  faith,  repentance,  sur- 
render, obedience,  love,  and  consecration  by  the  believer.  And 
this  is  strongly  confirmed  by  the  actual  effects  wrought  within 
the  true  believer's  soul  as  the  result  of  this  penitent  trust  and 
self-devotion.  For  full  textual  treatment,  see  CHRISTIAN 
LIFE  (Christian  Experience). 

II.  The  Relation  of  Christ  and  the  Believer  is  illustrated 

by  several  Figures,  indicating  various  degrees  of  organic  or 
vital  connection. 

1.  Biiildiiiir  and  Living  Stones  ;  Temple  of  God. 

1  Pet.  2  :  4,  5.  Unto  Whom  coming,  a  Living  Stone,  ye 
also,  as  living  stones,  are  built  up  a  spiritual  house.  XI. 
653.  Eph.  3  :  20-22.   Built  upon  the  foundation,   .   .  . 

Jesus  Christ  being  the  chief  corner-stone  ;  in  whom  ye 
are  builded  together  for  an  habitation  of  God.  XI.  423, 
424.  1   Cor.    3:9.   Ye  are   God's   building.    XI.  289. 

I  Cor.  3:16.   Ye  are  the  temple  of   God.  XI.  290. 

2.  Head  and  Members,  of  Body  or  Ciiureli. 

1  Cor.  12:12,  27.  Ye  are  the  body  of  Christ,  and  severally 
members    thereof.     XI.    322.  Eph.    4  :  16.    XI.    430. 

Rom.  12  :  5.  We  are  one  body  in  Christ,  and  severally 
members    one    of    another.  1    Cor.   10:  17.   XI.  311. 

Col.  1  :  18,  24.  Head  of  the  body,  the  church.  XI.  470. 
Col.  2:19.  The  Head,  from  whom  all  the  body,  being 
supplied  and  knit  together,  increaseth  with  the  increase 
of  God. 

3.  Harriag^e  Relation. 

Isa.  62  :  5.  As  the  bridegroom  rejoiceth  over  the  bride,  so 
shall  thy  God  rejoice  over  thee.  VIII.  360.  Jer.  3:14. 
VIII.    411.  Eph.   5  :  22-33.    XI.   439,    440.  2  Cor. 

II  :  2.  Rev.  21  :  2,  9.  As  a  bride  adorned  for  her 
husband.  The  bride,  the  Lamb's  wife.  XI.  777.  1  Cor. 
6,  17.   He  that  is  joined  to  the  Lord  is  one  spirit. 


CHRIST  AND   THE  BELIEVER. 

4.  Shepherd  and  Floek. 

Ps.  23  ;  1-4.  The  Lord  my  Shepherd.  IV.  179-186.  Isa. 
40  :  11.  He  shall  feed  His  flock  like  a  shepherd.  VIII. 
209.  Ezek.  34  :  12-16,   23.   Behold,  I    Myself,    even  I, 

will  search  for  My  sheep,  and  will  seek  them  out.  He 
shall  feed  them  and  be  their  Shepherd.  IX.  149,  150. 
Luke  12  :  32.  Fear  not,  little  flock.  X.  197,  198.  John 
10  :  14,  15,  16.  I  am  the  good  Shepherd,  and  I  know 
Mine  own,  and  Mine  own  know  Me.  And  they  shall 
become  one  flock,  one  Shepherd.  X.  337-339.  Heb. 
13  :  20.  Our  Lord  Jesus  thegreat  Shepherd  of  the  sheep. 
1  Pet.  2  :  25.  Ye  are  now  returned  unto  the  Shepherd 
and  Bishop  of  your  souls. 

These  Figures,  replete  as  they  are  with  profound  and  up- 
lifting exposition  of  the  vital  theme  under  considera- 
tion, find  their  fullest  emphasis  and  our  precious  theme 
its  deepest,  most  expressive  and  impressive  interpreta- 
tion in 

III.  Our  Lord's  Marvelous  Words  in  His  Last  Discourse. 
Figure  of  the  Vine  and  it§  Branche§. 

John  15  :  1-11.  Abide  in  Me,  and  I  in  you.  I  am  the  Vine,  ye 
are  the  branches.  He  that  abideth  in  Me,  and  I  in  him,  the 
same  beareth  much  fruit  ;  for  apart  (severed)  from  Me  ye 
can  do  nothing.  If  ye  abide  in  Me,  and  My  words  abide  in 
you,  ask  whatsoever  ye  will,  and  it  shall  be  done  unto  you. 
Even  as  the  Father  hath  loved  Me,  I  also  have  loved  you  ; 
abide  ye  in  My  love.  If  ye  keep  My  commandments,  ye 
shall  abide  in  My  love.  These  things  have  I  spoken  unto 
you,  that  My  joy  may  be  in  you.  X.  489-491.  John  14  :  20, 
23.  Ye  shall  know  that  I  am  in  My  Father,  and  ye  in  Me, 
and  I  in  you.  My  Father  will  love  him,  and  We  will  come 
unto  him,  and  make  Our  abode  with  him.  X.  485. 

These  are  wonder -words,  fraught  with  a  depth,  breadth,  and 
intensity  of  meaning  that  may  well  surcharge  the  heart  of 
every  thoughtful,  fervent,  responsive  believer  with  immeasur- 
able thankfulness  and  joy.  Clearly  and  unqualifiedly 
Christ  declares  that  He  comes  into  the  believer's  life  and 
takes  the  believer  into  His  life,  and  this  abidingly,  both  here 
and  in  the  eternal  hereafter.  He  affirms  that  He  will 
establish  between  Himself  and  the  believer  an  indissoluble 
union  or  oneness  of  spiritual  life.  This  union  consists,  not 
in  an  organic  blending  of  the  two  natures,  Divme  and 
human,  but  in  such  an  identity  and  mutual  responsiveness 
of  thought,  desire,  affection  and  aim  touching  God  and 
godlike  living  as  constitute  a  real  oneness  of  the  Divine 
and   human   spirit.     This   is  the  cardinal    fact,   the    blessed 


CHRIST  AND    THE  BBLIEVER.  65 

truth  that  underlies  and  vitalizes  all    other  facts  and   truths 
of  the  believer's  spiritual  experience. 
For  a  deeper  emphasis  and  larger   interpretation  of  this  sub- 
lime and  precious  theme,  we  cite 

IV,  Abundant  Confirmatory  Scriptures  under  Significant 
Heads. 

Christ  in  You. 

JohnG  :  56.    I   in   him.   X.  255.         John    17  :  23,  26.   I   in   them. 

X.  510,  511.  2  Cor.  13  :  5.  Jesus  Christ  is  in  you.  XI.  388. 
Gal.  1  :  27.  To  reveal  His  Son  in  me.  XL  393.  Gal. 
4:19.  Christ  formed  in  you.         Gal.  2  :  20.  Christ  liveth  in  me. 

XI.  396.  Eph.  3  :  17.  That  Christ  may  dwell  in  your 
hearts  through  faith.  XI.  425.  Col.  1  :  27.  Christ  in 
you  the  hope  of  glory.  XI,  471.  1  John  3  :  24.  We  know 
that  He  abideth  in  us,  by  the  spirit  which  He  gave  us.  XI 
694. 

In  €liri!«t. 

John  6  :  56.  Dwelleth  in  Me.  X.  255.  Rom.  8:1.  No  con- 
demnation to  them  that  are  in  Christ  Jesus.  XI.  232. 
1  Cor.  15  :  22.    In   Christ    made    alive.  XI.   334.  1    Cor. 

1  :  30.  Of  Him  are  ye  in  Christ  Jesus.  XI.  283.  2  Cor. 
1  :  21.  Stablisheth  us  in  Christ.  XI.  350.  2  Cor.  2  :  14. 
Triumph  in  Christ.  XI.  351.  2  Cor.  5  :  17,  21.  In  Christ 
a  new  creature.  That  we  might  become  the  righteousness 
of  God  in  Him.  XI.  365,  366.  Gal.  3  :  26,28.  Ye  are  sons 
of  God,  in  Christ  Jesus.  XI.   400.  Eph.  2  :  10.   Created  in 

Christ  Jesus.  XI.   421.  Phil.  3  :  9.  May  be  found  in  Him. 

XI.  458.  Col.  2  :  6,  10.  Walk   in   Him,  rooted   and  build- 

ed  up  in  Him.  Ye  are  complete  in  Him.  XI.  473,  474. 
1   Thes.   4  :  14.    Sleep    in    Jesus.    XL   492.  1    John  2  :  28. 

Abide  in  Him.  XL  688.  1  John  3  :  24.  We  are  in  Him, 
even  in  Jesus  Christ.  XL  702.  Note  that  many  of  the  above 
texts  refer  to  the  fruit  or  effects  of  the  believer's  abiding  in 
Christ — ■"  Saved,  sanctified,  rooted,  builded  up,  made  per- 
fect, live,  walk,  work,  suffer,  sorrow  and  rejoice,  conquer, 
triumph,  sleep,  and  die,  in  Christ." 

Abiding  in  Him  is  imposed  upon  us  as  a  commanded  duty. 
Yet,  as  Andrew  Murray  writes,  "  It  is  not  a  work  that  we 
have  to  do,  but  a  consenting  to  let  Him  do  all  for  us,  in  us, 
and  through  us.  It  is  a  work  that  He  does,  under  the 
mighty  impulse  of  His  redeeming  love.  Our  part  is  simply 
to  yield,  to  trust,  and  to  wait  for  what  He  has  engaged  to 
perform."  Of  the  Master's  figure,  he  says,  "  All  the  vine 
possesses  belongs  to  the  branches.  All  Christ's  fullness  is 
for  the  believer.     And  all  that  the  branch  possesses  belongs 


66  CHRIST  AND   THE  BELIEVER. 

to  the  vine.  The  branch  exists  to  bear  fruit  in  honor  of  the 
vine  from  which  it  derives  its  life.  So  every  power  of  the 
believer,  every  thought  and  feeling  belong  to  Jesus,  that 
from  Him  and  for  Him  he  may  bring  forth  fruit  to  the  glory 
of  His  name." 

H^ith  Christ. 

Crucified^  Dead.  Rom.  6  :  4,  6,  8.  Our  old  man  was  crucified 
with  Christ.  Dead  with  Christ.  Buried  with  Christ.  XI.  224. 
Gal.  2  :  20.  I    am    crucified    with   Christ.   XI.   396.  Col. 

2  :  20.  Died  with  Christ.  2  Tim.  2:11.  If  we  died  with 
Him,  we  shall  also  live  with  Him.  XI.   534. 

[There  could  be  no  new  spiritual  life  for  us  without  the  cruci- 
fixion of  our  old  humanity  ;  first  representatively  in  Christ, 
and  then  afterward  really  in  each  one  of  us  ourselves.  You 
cannot  bring  all  your  fleshly  inclinations  into  subjection  to 
the  law  of  God  ;  you  cannot  do  the  things  which  please 
God  rather  than  yourselves  or  other  men  ;  you  cannot  re- 
nounce your  worldly  pride  and  ambition  and  be  content  to 
live  humbly,  for  the  kingdom  of  heaven's  sake — you  cannot 
do  this  without  pain,  without  the  cross.  It  is  enough  if  we 
are  willing  to  simply  take  the  crosses  God  Himself  lays  on 
us,  in  the  self-denials  and  the  pains  which  it  costs  us  just  to 
do  and  bear  His  will.  In  this  sense,  we  may  enter  spiritual- 
ly "  into  fellowship  with  Christ's  suffering  ;"  we  may  be  cru- 
cified with  Him.     Bp.  Boyd  Carpenter. 

The  greatest  hindrance  to  the  believer's  entire  surrender  and 
simple  trust  is  the  old  self.  Only  as  the  natural  man  is  cru- 
cified with  Christ  is  the  new  self,  the  spiritual  man,  with  all  his 
God-given  capacities  for  devotion  and  service,  set  free  for 
a  complete  surrender  to  God,  and  offered  "as  a  living  sacri- 
fice, holy  and  acceptable  to  God"  (Rom.  12:1).  And  though 
the  old  self  will  continue  to  exert  its  hindering  force  upon 
the  new  long  as  the  believer  lives,  still,  under  the  master- 
ing might  of  "the  Spirit  of  life  in  Christ,"  it  can  be  so  kept 
in  its  crucifixion  place  and  under  its  sentence  of  death  that 
it  shall  never  again  obtain  dominion  over  him.  Sadly  true 
it  is  that  from  unwatchfulness  and  from  weakness  engender- 
ed by  past  habitual  self-indulgence,  the  believer,  under  an 
occasional  sore  temptation  "  overtaken  in  a  trespass"  (Gal. 
6  :  1),  is  subjected  to  the  temporary  control  of  the  old  na- 
ture. But  so  soon  as  the  new  nature,  under  the  restoring 
grace  of  the  creative  spirit,  penitently  retraces  its  steps,  its 
power  IS  re-established  over  the  soul  through  the  inworking 
of  the  restored  Christ  life.  In  view  of  these  vital  facts  of 
his  daily  experience  the  believer  is  called,  not  only  to  un- 
sleeping trust  and  consecration,  but  to  ceaseless  vigilance, 
prayer,  and  resistant  struggle  at  every  point  of  exposure  to 


CHRIST  AND    THE  BELIEVER.  67 

old  weaknesses  and  temptations.  Above  all  should  his" 
supreme  unceasing  desire,  aim  and  petition  be  that  Christ 
should  fill  the  place  and  exert  the  control  of  the  expelled 
self  within  his  whole  spiritual  being.  In  the  precious  assur- 
ing words  of  the  inspired  apostle,  that  "  Christ  may  abide 
in  his  heart  by  faith  and  may  be  formed  within  him  the  hope 
of  glory  :"  that  Christ  may  be  his  ''''life''  B.]  See  Flesh  and 
Spirit. 
Quickened  together  with  Christ.  Eph.  2  ;  5.  When  we  were  dead 
through  our  trespasses,  quickened  us  together  with  Christ. 
Col.  2  :  13.  XI.  475.  2  Tim.  2  :  11.  If  we  died  with  Him, 
we  shall   also   live   with    Him.   XI.  534.  Suffer  and  reign 

7tnth  Christ.  2  Tim.  2:12.  If  we  suffer  with  Him,  we  shall 
also  reign  with  Him.  XI.  534.  1  Pet.  4  :  13.  Rejoice,  as 
partakers  of  Christ's  sufferings.  Rom.  8:17.  If  we  suffer 
with  Him,  we  may  be  glorified  with  Him.  XI.  237.  Joint- 
Heirs  with  Christ.  Rom.  8  :  17.  XI.  236.  liaised  and  Made 
to  Sit  luith  Him  in  the  Heavenly  places.  Eph.  2  :  6.  XI.  420. 
Col.  3:1.  If  ye  were  raised  together  with  Christ,  seek  the 
things  that  are  above.  XI.  477.  With  Him  in  Glory.  John 

14  :  3.  Where  I  am  ye  may  be  also.  X.  480.  John  17  :  24. 
Be  with  Me  where  I  am.  X.  510.  Col.  3  :  4.  Ye  shall  ap- 
pear with  Him  in  glory.  1  Thes.  5  :  10.  Died  for  us,  that 
we  should  live  together  with  Him.   XI.  495. 

Liikc  Christ. 

Rom.  8  :  29.  To  be  conformed  to  the  image  of  His  Son.  XI. 
240,  241.  2  Cor.  3  :  18.  We  all,  with  unveiled  face,  reflect- 
ing as  a  mirror  the  glory  of  the  Lord,  are  transformed  into 
the  same  image  from  glory  to  glory.   XI.  355.  Gal.  3  :  27. 

Put  on  Christ  (made  like  Christ).  XI.  400.  1  John   3  :  2. 

We  shall  be  like  Him,  for  we  shall  see  Him  as  He  is.  XI. 
690,  691.  Beholding  the  grace  and  beauty  of  Christ,  attracted 
by  Him  who  is  "  altogether  lovely,"  we  are  won  to  love  ; 
and  loving,  we  are  constrained  to  imitate  and  so  become 
like  Him. 

[Beholding  is  transfiguring.  The  vision  works  back  from  the 
organs  of  vision  to  the  springs  of  life.  By  the  Christ  whom 
he  looks  at  lovingly,  the  believer,  little  by  little,  comes  to 
be  Christ-like.  "  Changed  into  the  same  image."  New 
dispositions  which  are  sweet  taking  the  place  of  the  old 
ones  which  Avere  bitter,  clearer  trains  of  thought,  less  self- 
indulgent  habits,  less  self-seeking  plans,  a  less  irritable  tem- 
per, more  magnanimity,  more  courage — these  are  the 
brightening  brightness.  Our  attachments,  admirations, 
sympathies,  are  all  the  time  fashioning  and  refashioning  us, 
making  us  over  from  what  we  have  been  to  what  we  are  to 
be.     Biographies,  eulogies,  the  very  pictures  of  saints  and 


68  CHRIST  AND   THE  BELIEVER. 

heroes  on  the  walls,  help  the  progress  of  the  world.  Lifting 
your  eyes  to  the  One  loftiest  Leader  and  ceaseless  Deliverer, 
your  own  life  will  cast  abroad  the  brightness  that  "  shineth 
more  and  more."  There  can  be  no  standing  still.  From 
strength  to  mightier  strength  ;  from  grace  to  richer  grace  ; 
"from  glory  to  glory  ;"  is  not  this  "practical"?  Bp.  F.  D. 
Huntington.^ 

€liri§t  our  Life. 

John  1:4.  In  Him  was  life.  X.  62.  John  6  :  35.  I  am  the 
bread  of  life.  X.  25L  John  11  :  25.  I  am  the  resurrection 
and  the  life.  X.  348.  John  14:6.  I  am  the  way,  the  truth, 
and  the  life.  X    481.  John  6  :  57.   Live  because*  of    Me. 

John  10  :  10.  I  came  that  they  may  have  life,  and  may  have 
it  abundantly.  X.  337.  John  5  :  40.  Ye  will  not  come  unto 
Me,  that  ye  may  have  life.  X.  133.  Rom.  5  :  10.  Saved  by 
His  life.  XI.  217.  Rom.  8  :  2.  The  law  of  the  spirit  of  life 

in  Christ  Jesus.  XI.  233.  [The  power  or  principle  which  is 
implanted  in  the  soul  by  the  life-giving  Holy  Spirit,  who 
works  in  and  through  our  fellowship  with  Christ.  Stevens.^ 
Gal.  2  :  20.  I  have  been  crucified  with  Christ  ;  yet  I  live  ; 
and  yet  no  longer  I,  but  Christ  liveth  in  me  ;  and  that  life 
I  now  live  in  the  flesh  I  live  in  faith,  the  faith  which  is  in 
the  Son  of  God,  who  loved  me,  and  gave  Himself  up  for 
me.  XI.  396.  Col.  3  :  3,  4.  For  ye  died,  and  your  life  is 
hid  with  Christ  in  God.  When  Christ,  Who  is  our  life,  shall 
be  manifested,  then  shall  ye  also  with  Him  be  manifested  in 
glory.   XI.  478,  569-571.  1   John  5:12,  20.    He   that  hath 

the  Son,  hath  the  life.  We  are  in  His  Son  Jesus  Christ.  This 
is  the  true  God,  and  eternal  life.   XI.  701,  2. 

[When  Paul  says  that  Christ  lives  in  him,  he  means  that  Christ 
is  the  indwelling  power  of  his  life,  or,  in  other  words,  that 
trust  in  Christ  is  his  life  element.      Stevens. 

To  be  at  one  with  God  in  all  things  and  at  any  pains,  as  He 
was  ;  to  think  the  thoughts  of  God,  to  love  the  things  of 
God,  to  will  the  will  of  God,  and  work  the  works  of  God  ; 
to  live  wholly  for  and  in  His  pleasure,  this  is  life  spiritual, 
I  divine,  eternal,  the  true  life  for  which  we  were  made.      And 

therefore,  like  all  true  life,  it  carries  in  itself  its  own  joy,  its 
own  compensation  of  blessedness  for  all  which  it  has  cost 
us.  That  is  the  last  glorious  secret  of  the  life  of  the  cross. 
Bp.  Carpenter.^ 

V.  Promised  Effects  of  Abiding  in  or  Union  with  Christ. 

John  14  :  3,  18,  19,  27.  I  come  again,  and  will  receive  you  unto 
Myself.  I  will  not  leave  you  desolate,  I  come  unto  you.  Because  I 
live,  ye  shall  live  also.  My  peace  I  give  unto  you.  X.  480,  485,  487. 
John  15  :  5,  7.   He  that  abideth  in  Me  and  I  in  him,  the  same  bear- 


CHRISTIAN  LIFE.  69 

eth  much  fruit.  If  ye  abide  in  Me,  and  My  words  abide  in  you, 
ask  whatsoever  ye  will,  and  it  shall  be  done  unto  you.  X.  490,  -191. 
Rom.  8  :  35-39.  No  separation  from  the  love  of  Christ.  XI.  243. 
1  Cor.  15  :  56,  57.  Victory  over  death  and  sin.  XI.  340.  2  Cor. 
12  :  9.  Christ's  grace  and  strength  sufficient.  XI.  386.  Eph.  1  ;  3. 
Blessed    with    every    spiritual     blessing.   XI.    415.  Eph.    5  :  14. 

Christ  shall  give  thee  light.  XI.  437.  1  Thes.  1  :  3.  Work  of 
faith,  labor  of  love,  and  patience  of  hope  in  our  Lord  Jesus  Christ. 
XI.  485.  1  Pet.  1  :  8.  The  unseen  Christ  loved,  trusted  and  re- 
joiced in.  XI.  647.  1  John  3  :  6.  Whosoever  abideth  in  Him 
sinneth  not.   XI.  691, 

VI.  Condition  of  Christ's  Abiding  in  us.  John  14 :  21,  23.  He 

that  keepeth  My  commandments.  X.  485.  John  15  :  10.  If  ye 
keep  My  commandments,  ye  shall  abide  in  My  love.  X.  491. 
Heb.  3  :  14.  We  are  partakers  of  Christ  if  we  hold  fast.  1  John 
3  :  24.  He  that  keepeth  His  commandments  dwelleth  in  Him,  and 
He  in  him.  XI.  694. 


CHRISTIAN   LIFE: 

I.  CHRISTIAN;  II.  FIGURATIVE  PRESENTA- 
TIONS; III.  CHRISTIAN  EXPERIENCE;  IV. 
CHRISTIAN  CHARACTER;  V.  CHRISTIAN 
WALK  ;  VI.  CHRISTIAN  WORK;  VII.  WATCH- 
WORDS OF  COUNSEL  AND  PROMISE. 

1.  CHRISTIAN,  One  belonging  to  Christ  (N.  T.).  Acts 
11:26.  Disciples  called  Christians.  XI.  82.  Acts  26  :  28. 
To  be  a  Christian.  XF.  172.  1  Pet.  4  :  16.  Suffer  as  a  Chris- 
tian. XI.  664. 

Equivalent  or  Synonymous  Terms. 

I>i§ciple,   Taught  or  trained  one.     (In   Gospels  and  Acts.) 

Matt.  10  :  24,  25.  Not  above  ...  as  his  Master.  X.  237. 
Matt.  12  .-49.  X.  191.  John  8:31.  If  ye  continue 
...  My  disciples.  X.  315.  John  15:8.  Bear  fruit, 
so  My  disciples.  X.  491.  Love  to  brethren  a  chief 
test  and  evidence.  John  13:  35.  X.  474.  1  John  3  :  14. 
XI.  693. 

Believer,  or  one  that  trusteth  in  Chri§t  (N.  T.). 

John  3  :  16.  Believeth  in  Him.  X.  90.  John  11  :  25,  26. 
He  that  believeth  in  me  shall  never  die.  X.  348.  Acts 
13:39.   By  Him  all  that  believe  are  justified.  XI.  97. 


70  CHRISTIAN  LIFE. 


Rom.  1  :16.  Gospel  power  of  God  to  every  one  that 
believeth.  XI,    199.  2    Tim.  1  :  12.   Know    whom   I 

have  believed.  XI.  531.  1  Pet.  1  :  8.  Believing,  ye 
rejoice.  XI.  647.  Believer  a  temple  of  the  Holy 
Ghost.   1  Cor.  3  :  IG.   XI.  290.     Also  III.  571,  572. 

Follower  (Imitator)  of  Christ    (K  T.). 

Matt.  19:21.  Come,  follow  Me.  X.  390.  John  8  :  12. 
He  that  foUoweth  Me  shall  have  the  light  of  life. 
X.  310,  313.  Eph.  5:1.  Be  followers  of  God,  as 
dear  children.  XI.  435. 

Servant  (Slave)  of  Christ    (N.  T.). 

John  12:  26.  Where  I  am,  there  shall  My  servant  be. 
X.  441.  John  15  :  15.  I  call  you  not  servants,  but 
friends.   X.  493. 

Righteous,   vpright  (O.    T.    cliiefly). 

Ps.  5  :  12.  Lord  will  bless.  IV.  67.  Ps.  11  :  5,  7.  IV. 
98,  99.  Ps.  15  :  2-5.    IV.    113.         Ps.  24  :  4.    IV.  189. 

Ps.  34  :  15.  IV.  257,  8.  Ps.  37  :  30,  31.  IV.  282.  Ps. 
64  :  10.  IV.  434.  Ps.  97  :  11,  12.  V.  157,  8,  249,  254. 
Ps.  146  :  8.  Lord  loveth  the  righteous.  Prov.  14  :  32. 
Hope  in  his  death.  VI.  327,  8.  Prov.  15  :  29.  VI.  334. 
Prov.  18  :  10.  Is  safe.  VI.  352.  Isa.  3  :  10.  It  shall 
be  well.  VIII.  30.  Matt.  13  :  43.  Shall  shine  forth 
in   the   Kingdom.  Matt.    25  :  37,  46.    Life    eternal. 

X.  462.     (All  "great  and  precious  promises.") 

Oood   ITIan. 

Prov.  12:2.  Shall  obtain  favor  of  the  Lord.  Prov. 
13  :22.  Leaveth  inheritance  to  his  children's  children. 
VI.  317.  Prov.  14  :  14.   Shall  be  satisfied  from  him- 

self. VI.  323.  Acts  11  :  24.  Full  of  faith  and  the 
Holy  Ghost.  XI.  82.  2  Kings  4  :  9.  Man  of  God.  VII. 
178.  Godly.  Ps.  12  :  1.  IV.  100.         Ps.  86  :  2.   V.  80. 

2  Pet.  2:9. 

Saints.     Set  apart.     Holy,   Beloved,    or   gracious  Ones.     (The   term 
most  frequently  used  ia  both  Testaments.) 

Passages  full  of  helpful  promise. 

1  Sam.    2  :  9.   III.    251.  Ps.    16  :  3.    IV.    118.  Ps. 

31  :  23.   IV.  235.  Ps.  34  :  9.    IV.   254.  Ps.  52  :  9. 

IV.  379.  Ps.  79  :  2.  V.  48.  Ps.  85  :  8.  V.  75,  6. 
Ps.  89  :5,  7.  V.  96.       Ps.  97  :  10.  V.  157.       Ps.  106  :  16. 

V.  212.  Ps.  116  :15.  V.  269-276.  Ps.  132  :  9,  16. 
V.  412,  3.  Ps.  145  :  10.  V.  473.  Ps.  148  :  14.  V. 
496.  Ps.  149  :  1,  9.  V.  497,  499.  Dan.  7  :  18-27. 
IX.  279.         Zech.  14  :  5.   IX.  614.  Matt.  27  :  52.  X. 


CHRISTIAN  LIFE.  71 

551.  1   Cor.    1  :  2.    Called    to    be   saints.   XI.   278. 

1  Cor.  6  :  2,  3.  Shall  judge  world,  angels.  XI.  296. 
Eph.  4  :  12.   Perfecting  of.  XI.  429.  Eph.  5:3.  As 

becometh.  XI.  436.  Phil.  4  :  22.  XI.  466.  Col. 
1  :  12,  26.  Inheritance  of.  XI.  469,  471.  2  Thes.  1  :  10. 
Glorified  in  His  Saints.    XI.  498,  9.         Jude  3.    XI.  709. 

Cbildreii,  or  Soii§,  of  Ood. 

Ps.  103  :  13.    V.  183.  Rom.  8  :  15-17,  21.    XI.  236-238. 

1   Pet.   1  :  14.   XI.   649.  Matt.    5  :  9,  45.  X.    147,  154. 

Luke  20  :  36.  X.  428.  Gal.  3  :  26.  XI.  400.  Gal. 
4 :  6.  XI.  402.  Phil.  2  :  15.  XI.  454.  1  John  3:1,2. 
Behold  what  love,  .  .  .  that  we  should  be  called 
children  of  God.  .  .   .    Now  are  we.   XI.  690. 

For  Contrasts,  see  Wicked,  Unrighteous,  etc. 


II.  CHRISTIAN  LIFE  A  PERIOD  OF  EDUCATION 
for  Future,  Perfected  Being,  involving  a  process 
of  discipline,  training  and  testing  unto  the  end. 

Some  Characteristics  and  Processes  as  represented 
under  familiar  figures,  showing  hardships,  temp- 
tations, perils,  and  obligations,  with  methods  of 
meeting,  fulfilling,  enduring  and  overcoming. 

liife  as  a  Warfare  ;    the  Christian  as  a  Soldier. 

Opposing  and  assaulting  powers  :  The  Flesh,  or  the  old 
nature  in  life-long  conflict  with  the  new.  (See  Flesh  and 
Spirit.)  1  Pet.  2  :  11.  James  4  :  1.  Fleshly  lusts  which 
war  against  the  soul.  XI.  635,  654.  Supreme  devotion 
to  worldly  associations  and  interests.  Rom.  12  :  2.  Con- 
formed to  this  world.  XI.  257.  2  Cor.  6  :  14-18.  Come 
ye  out  from  among  them.  XL  369.  Powers  of  darkness. 
2  Cor.  10  :  3-5.  XI.  380.  Eph.  6  :  11,  12.  Against  the 
wiles  of  the  devil.  Against  rulers,  etc.  XI.  442,  3.  James 
4  :  Y.  Resist  the  devil.  XI.   637.  1  Pet.   5  :  8,  9.  Resist 

steadfast  in  the  faith.  XI.  668.  Rom.  16  :  20.  God  shall 
bruise  Satan  under  your  feet.  XI.  275.  The  Soldier's 
Armor.  Eph.  6  :  14-17.  Helmet  (the  hope  of,  1  Thes.  5  :  9), 
Salvation  ;  Breastplate  of  righteousness  (faith  and  love, 
1  Thes.  5:8);  Shield  of  faith  ;  Girdle  (binding  all  to- 
gether), truth  ;  sword  of  the  Spirit,  the  Word  of  God.  XI. 
443,  4.  Divine  Orders  and  Counsels  ;  2  Tim.  2  :  3,  4. 
Suffer  hardship  as  a  good  soldier  of  Jesus  Christ.  XI.  533. 
1  Tim.  1  :18.  War  a  good  warfare.  1  Tim.  6  :  12,  Fight 
the  good  fight  of  the  faith,  lay  hold  on  eternal  life. 
XI.  526.         2  Tim.  4  :  7.   I  have  fought   the  good  fight. 


72  CHRISTIAN  LIFE. 


Watching  and  Waiting  in  Trust  and  Prayer,  and  standing 
fast  in  the  good  fight,  is  the  order  and  detail  of  the  Chris- 
tian Soldier's  duty.  Loyalty  to  truth  and  duty,  and  devo- 
tion to  the  Sovereign  and  to  the  interests  of  the  Kingdom, 
are  the  principles  that  inspire  and  sustain  him  in  the  dis- 
comfort and  weariness  of  camp  and  march,  and  in  the 
sacrament  of  conflict.  1  Cor.  16  :  13.  Watch  ye,  stand 
fast  in  the  faith,  quit  you  like  men,  be  strong.  XI.  344. 
Eph.  6  :  10,  11.  Be  strong  in  the  Lord.  Put  on  the  whole 
armor  of   God.   XL  442,   3.  O.    T.  Texts  :  Ex.   14  :  13. 

2  Chron.  20  :  15-17.   VII.  294.       2  Sam.  10  :  12.   III.   407. 

1  Kings  2  :  2.  III.  481.  Josh.  1:6,  8.  III.  38,  40. 
Christ  the  Captain.  Josh  5  :  14.  III.  58-60.  Heb.  2  :  10. 
XI.  560. 

[Strength  comes  to  the  soul  from  struggle.  Its  opposing 
forces  are  temptations,  natural  or  inborn  moral  weak- 
nesses, natural  tendencies  toward  wrong-doing,  toward 
selfishness,  deceit,  envy,  wrath,  malice,  covetousness,  arro- 
gance, rebelliousness  and  a  host  of  other  spiritual  foes  that 
war  in  and  against  the  soul.  "We  wrestle  not  against 
flesh  and  blood,"  says  Paul,  "  but  against  principalities, 
against  powers,  against  rulers  of  the  darkness  of  this 
world,  against  spiritual  wickedness  in  high  places."  These 
wrestlings  of  the  soul  are  carried  on  in  silence,  in  solitude. 
Oh,  what  battles  are  fought,  what  long-continued  wrest- 
lings does  every  soul  know  that  once  enters  the  lists  against 
these  foes  of  the  spirit  !  What  struggles  against  evil  dis- 
positions, against  distrust  of  God,  against  unbelief,  against 
temptations  to  secret  wrong-doing,  against  hatred  and 
envy  and  all  uncharitableness  !  But  if  by  help  of  the  Di- 
vine Spirit  that  is  ever  ready  to  come  to  our  aid  if  we  but 
desire  it,  we  come  off  conquerors,  the  next  battle  will  be 
easier,  the  next  struggle  less  prolonged.  Having  gained 
we  shall  go  on  from  strength  to  strength.     Interior.^ 

Life  as  a  competitive  Contest;  tlie  Christian  as  an  Athlete, 

seeking  the  crown-laurel  in  the  Games. 

Chief  passages  and  points  :  1  Cor.  9:24-27.  XI.  307.       Phil. 

3  :  12-14.    XI.    459,   460.  Heb.   12  :  1,    2.    XI.   603-605. 

2  Tim.  2  :  5.  XI.  533.  2  Tim.  4  :  7.  XI.  541.  Allu- 
sions :  Gal.  2:2;         5:7.       Phil.  2  :  16. 

Life  as  a  Journey  or  Piigriniag;e  ;  the  Christian  a  Pilgrim, 
Sojourner. 

Lev.   25:23.   II.   425.        Ps.   39:12.   IV.   294.  Ps.   119:19. 

V.  296.  Ps.  119  :  54.  V.  310,  311.  Heb.  11  :  13.  XI. 
599.       1  Pet.  2  :  11.  XI.  654. 


CHRISTIAN  LIFE.  73 

Life  as  a  Trust,  Stewardship  to  be  accounted  for  ;  the 
Clirislian  a  Trustee,  Tradesman,  Steward. 

Luke    12  :  42,   4S.   X.   199,   200.  Luke    16  :  2-4,    11.   X. 

373-375.  Luke    19  :  13.   X.   402.  1    Cor.   4  :  1,   2.   XI. 

292.  1    Thes.   2  :  4.   XI.   487.        1  Tim.   6  :  20.        2  Tim. 

1  :  12-14.         2  Tim.  4  :  7.  Kept  the  faith.       1  Pet.  4  :  10. 

Liife  as  a  Witnessing  or  Testimony  for  God,  for  His  trutii 
and  His  claims.  The  Christian  a  Witness  in  life  and 
character,  an  Epistle  of  Ciirist,  a  Light-bearer. 

Ps.  66  :  16.  IV.  444.  Isa.  43  :  10.  Ye  are  My  witnesses. 
VIII.  226.  Luke  24  :  48.       Acts  1  :  8.  X.  580.         Acts 

4  :  13,   33.   XI.    10,   32,    36.  2    Cor.   3  :  2,  3.    Epistle    of 

Christ.  XI.  353.  Matt.  5  :  14-16.  Ye  the  light  of  the 
world.   (V.   13.   Salt    of    the    earth.)  X.   147,     8.         Phil. 

2  :  15,  16.  XI.  454,  5.  Heb.,  chap.  11.  Cloud  of  Wit- 
nesses. Add  John  the  Baptist  and  Stephen  among  the  mar- 
tyrs ;  and  include  every  Bible  record  of  godly  character, 
deed  and  life,  notably  the  great  factors,  under  God,  in  Is- 
rael's history,  with  Peter,  Paul  and  John.  See  Call  of 
God  to  Man. 

Other  minor   Figures  applied   to  Believers. 

Builders.   Matt.    7  :  24.   X.    169.  1    Thes.   5  :  11.   XI.   495. 

"Living  stones  in  a  Spiritual  house."  1  Pet.  2  :  5.  XI. 
653.  ''  Ki>igs  and  Priests  unto  God,"  implying  the  highest 
service  as  well  as  place.  1  Pet.  2  :  5,  9.  Rev.  1  :  6.  XL 
653.  Citizens  of  heaven.  Phil.  3  :  20.  XL  461.  Fellow 
Helpers.   3  John  8.  Phil.   4  :  3. 

In  all  these  Relations  and  Conditions  God's  guidance,  help 
and  deliverance  are  assured  to  the  Christian. 


in.  CHRISTIAN  EXPERIENCE.  I.  Inauguration. 
II.  Progress.  111.  Assured  Results  and  Limita- 
tions. 

I.  Inauguration  of  the  New    Spiritual    Life.    The 

Agents,  Means,  and  Results  of  the  Vital  Change  in  Spir- 
itual Character  and  Condition  :  The  Agents  are  God, 
Whose  action  is  efficient  and  initiative,  and  Man,  whose 
agency  is  conditional  and  responsive.  The  Means  are  the 
Revealed  Word  made  clear  and  impressive  by  the  Holy 
Spirit,  together  with  man's  heedful  attention,  willing 
reception,  and  heartfelt  response  to  its  gracious  require- 
ments.    The  Results  are  man's  turning  back   to  God   by 


74:  CHRISTIAN  LIFE. 


reversing  the  course  of  his  life-controlling  estimates,  affec- 
tions, desires  and  choices,  from  self-loving  and  seeking  to 
supreme  love  and  devotion  to  God  ;  this  reversal  achieved 
only  and  surely  under  the  efficient  leading  and  drawing 
of  the  Holy  Spirit.  The  Scriptural  terms  applied  toman's 
action  in  this  radical  change  are  Metanoia  (misrendered 
Repentance),  meaning  change  of  mind.,  heart.,  will.,  life,  and 
Conversion,  or  turtiing  back  to  God,  both  of  which,  the  in- 
ward change  and  the  actual  turning,  are  demanded  by 
God  from  man  as  his  own  willing  act.  (See  Repentance.) 
The  efficient,  vital  influence  of  the  Holy  Spirit  in  the 
renewal  and  transformation  of  the  willing  human  spirit, 
is  Scripturally  represented  under  the  terms  Regeneration, 
or  New  Creation  from  above. 

Man's  part  in  the   i>rocc§s  of  Spiritual   Transforma- 
tion : 

Attention  to  and  reflection  upon  the  truth  "  able  to  make 
wise  unto  salvation."  Ps.  119  :  59.  I  thought  and 
turned.  V.  312.  Glad  reception  and  heart  belief  of 
this  truth,  under  the  illumining  power  of  the  Holy 
Spirit.  Acts  16  :  14.  Whose  heart  the  Lord  opened 
to  give  heed  unto  the  things  spoken.  XI.  113.  De- 

cision to  surrender  mind,  heart,  and  will,  under  the 
same  gracious  influence.  Acts  9  :  6.  What  wilt  Thou 
have   me  to   do?  XI.   63,  171.  Luke  15  :  17-20.  X. 

370.  (For  fuller  texts,  see  Consideration,  Conver- 
sion.) Coincident  with  the  choice  or  decision,  and 
under  the  same  gracious  influence,  is  the  act  of  peni- 
tent surrender,  the  actual  change  of  mind  or  "  meta- 
noia toward  God  "  (Acts  20  :  21),  together  with  "  faith 
toward  the  Lord  Jesus  Christ."  This  faith,  which  is 
also  a  vital  element  in  man's  "working,"  means  heart 
confidence  in  Christ  the  God-man,  and  reliance  upon 
His  one  perfect  sacrificial  offering  for  sin,  whereby 
the  trusting  man  is  pardoned  and  the  pardoned  man 
is  justified  by  God  Himself  as  against  all  demands  of 
a  holy  but  broken  law,  and  is  henceforth  to  be  reck- 
oned and  treated  as  righteous,  by  reason  of  the 
righteousness  of  his  Divine  Ransomer  and  Substitute. 
While  justification  is  "  the  formal  act  of  God  by 
which  one  is  admitted  to  the  Christian  life,"  yet  faith, 
the  condition  of  this  admission,  is  developed  and  ex- 
ercised under  a  Divine  leading  and  influence.  See 
Faith.  So  it  is  that  in  all  stages  of  the  great  spir- 
itual transformation,  man's  part  is  performed  under 
the  gracious  breathings,  the  helpful  suggestions  and 
the  prompting  appeals  of  the  Spirit  of  God.  [Conse- 
cration, or  full  surrender  and  faith,  or  trustful  accept- 


CHRISTIAN  LIFE.  75 

ance,  are  the  essential  elements  of  the  Christian  life — 
the  giving  up  all  to  Jesus,  the  receiving  of  all  from 
Jesus.     A.  Murray.] 

Work  of  the  Holy  Spirit, 

crowning  His  illumining  and  drawing  influence,  in  the 
production  of  a  vital  spiritual  change  in  the  willing, 
penitent,  believing  man.  This  is  explicitly  declared  in 
the  words,  "born  anew,  or  from  above,"  "born  of  the 
Spirit."  John  3  :  3-8.   X.  88.  Titus  3  :  5.    Renewing  of 

the  Holy   Ghost.   XI.    551.  Ezek.    11  :  19  ;  36  :  26. 

IX.  56,  155-157.  1  Cor.  5  :  17.   New  creation     XI.  365. 

1  Cor.  6  :  11.  Sanctified,  justified  in  name  of  Christ  and 
by  the  Spirit.   XI.    297.  Through   the   truth,    acting 

upon  the  reason,  conscience  and  heart.  2  Thes.  2  :  13, 
14.  Chosen  to  salvation,  through  sanctification  of  the 
Spirit,  and  belief  of  the  truth.  XI.  502.  James  1  :  18. 
XI.  624.  1  Pet.  1  :  23.  Begotten  through  the  word  of 

God.  XI.  651.         See  Regeneration. 

Effects  Divinely  wroug^lit 

in  the  changed  believing  man  by  reason  of  God's  Acts 
of  formal  Justification  and  spiritual  Regeneration,  com- 
prising all  precious  and  satisfying  elements  of  heart- 
experience.  Paul  calls  them  the  "  Fruit  of  the  Spirit." 
Gal.  5  :  22,  23.  Love,  joy,  peace,  long-suffering,  kindness, 
goodness,  faithfulness,  meekness,  self-control.  XI.  407,  8. 
Rom.  8  :  7.  XI.  234.  Col.  3  :  12-15.  XI.  479.         1  Pet. 

1  :  3-9.  XI.  645-648. 

II.  Continuity  of  the  Renewing"  or  Sanctifying 
Process,  and  Progress  of  tlie  New  Created 
Spiritual  Life.  Here  also  are  the  same  Agents  and 
methods  of  action,  the  same  demand  of  God  to  "  work  out 
our  own  salvation,"  "  to  keep  ourselves  in  the  love  of 
God  "  (Jude  21),  and  the  same  sure  pledge  that  "  God 
worketh  in  us  to  will  and  to  do,"  Phil.  2:12;  that  He 
will  "  shed  abroad  His  love  in  our  hearts  by  the  Holy 
Spirit."  Rom.  5:5.  So  with  reference  to  purity.  1  Tim. 
5  :  22.  1  Pet.  1  :  22.  Rom.  8  :  13.  And  to  perfec- 

tion. Matt.  5  :  48  and  Heb.  13  :21.  Here  also  the  same 
means,  the  Word  of  truth,  through  which  we  are  sanctified. 
John  17  :  17.  2  Pet.  1  :  4.  To  the  word  may  be  added 
the  ordinances  of  worship,  the  opportunities  of  fellowship, 
and  effects  of  service,  which  pertain  to  the  new  Christian 
Life.  Worship,  Fellowship  and  Work,  like  the  truths  and 
promises  of  the  Word,  not  only  bring  privilege  and  bless- 
ing, but  in  their  daily  practice  are  eminent  means  of  spir- 
itual growth,  progress  and  efficiency,   by   stimulating  all 


76  CHRISTIAN  LIFE. 


high  and  holy  desires,  affections  and  aims  to  more  vig 
orous  and  fruitful  exercise  and  to  larger  results.  Fur- 
thermore, we  know  that  spiritual  life,  like  all  other,  is 
dependent  upon  its  own  unceasing  energy  and  produc- 
tiveness. James  2  :  26.  As  the  body  apart  from  the  spirit 
is  dead,  so  faith  apart  from  (its  own  proper)  works  is  dead. 
Matt.  7:16;  21  :  20. 

Hence  the  Divine  command  to  activity,  growth,  progress  in  the 
Christian  life  finds  direct,  full  and  frequent  expression 
under  manifold  forms  and  often  with  promise  attached. 
Hosea  6  :  3.  Follow  on  to  know  the  Lord,  and  He  shall 
come  to  us,  etc.  IX.  353-855.  2  Pet.  3:18.  Grow  in  the 
grace  and  knowledge  of  our  Lord  and  Saviour  Jesus  Christ. 
XI.  679.  Eph.  4:16.   Grow  up  in  all  things  into  Christ. 

XI.    429,    430.  Phil.    3  :  13,   14.  Forgetting   the    things 

behind  and  stretching  forward  to  the  things  before,  press 
on  toward  the  goal.  XI.  459,  460.  Heb.  6  :  1.  Press  on  to 
perfection.  XI.  574.  Col.   1  :  10.   Increasing   in    knowl- 

edge of    God.  XI.   469.  1    Thes.    3  :  12.   Increase    and 

abound  in  love.  2  Thes.  1  :  3.  Faith  groweth  exceed- 
ingly. Jer.  12  :  2.  Grow,  bring  forth  fruit.  VIII.  452. 
John  15  :  5.  He  that  abideth  in  Me  bringeth  forth  fruit.  X. 
489.        Judges  8:  4.    Faint  yet  pursuing.   III.  220.        2  Pet. 

1  :  5-8.  XL  671,2.  Phil.  4  :  8.  XI.  464.  ["Nothings© 
clears  the  vision  and  lifts  up  the  life  as  a  decision  to  move 
forward  in  what  you  know  to  be  the  will  of  the  Lord."] 

Accompanying  these  Divine  commands  to  movement  and  progress 
7ae  find  many  promises  and  encouragements  of  the  sanctifying 
Spirit  in  behalf  of  the  earnest,  though  weak  and  weary, 
Christian.  Deut.    33  :  25.  As    thy    days,    so    shall    thy 

strength  be.   II.  735.  Ps.  84.:  7.  They  go  from  strength 

to  strength.  V.  69.  Ps.  103  :  13,  14.  Pitieth,  remember- 
eth  that  we  are  dust.  V.  183,  4.  Matt.  26:  41.  Spirit 
willing  but  the  flesh  weak.  James  1  :  5.  Upbraideth 
not.  1  Cor.  10:  13.  Will  with  the  temptation  also  make 
the  way  of  escape,  that  ye  may  be  able  to  endure.  XI. 
310.  2  Cor.  4  :  16.  Our  inward  man  is  renewed  day  by 
day.  XI.  360.  2  Cor.  3  :  18.  Transformed  into  the  same 
image  from  glory  to  glory  by  the  Spirit.  XI.  355.  1  Thes. 
5  :'23.  The  God  of  peace  Himself  sanctify  you  wholly. 
XI.   497.  Isa.  40:31.  They  that  wait   upon   the    Lord 

shall  renew  their  strength,  shall  run  and  not  be  weary. 
VIII.  211,  2.  Matt.  25  :  29.  Unto  every  one  that  hath 
shall  be  given,  and  he  shall  have  abundance.  Other  and 

abounding  texts  :   Deliverance.   Ps.  41  :  1  ;  91  :  14,  15. 

2  Cor.  1  :  10.  2  Pet.  2  :  9.  Guidance.  Ps.  32  :  8  ; 
48  :  14  ;  73  :  24.  John  16  :  13.  Girding.  Ps.  18  :  32, 
39.         1  Pet.  1  :  5.         Indwelling.  John   14  :  17.         Rom. 


CHRISTIAN  LIFE.  77 

8:11.  1  Cor.  3  ;  16.  2  Cor.  6  :  16.  Eph.   3:17. 

2  Tim.  1  :  14. 


III.  Assured  Results.    Present  Limitations. 

Complete  Attainments,  present  and  abiding^. 

(1)  Justification,  God's  own  act,  whereby  the  believer 
in  Christ  has  an  accepted  standing  before  the 
holy  Law,  is  reckoned  and  treated  as  righteous 
solely  through  the  perfect  righteousness  and 
vicarious  self-offering  of  the  God-Man  Christ 
•  Jesus.  Rom.  6  :  14.  Ye  are  not  under  law,  but 
under    grace.  XI.     225.  Rom.     8  :  1-4.   No 

condemnation,  etc.  XI.  232,  3.  Gal.  5  :  18. 
Fruits    of '  justification.  Rom.    5:1-5.    XI. 

214-216.   See   Faith  (Justification).  (2)  New 

Creation,  or  spiritual  re-creation,  God's  sole 
act,  aiding  and  assuring  man's  (metanoia) 
radical  change  of  mind  and  life,  and  efficiently 
producing  the  new  spiritual  life.  [See  above  I. 
(2).]    Eph.  2:1.  John  3  :  3,  5.  (3)    Adop- 

tion, God's  act  of  restoring  to  the  believing, 
justified,  and  renewed  man  all  the  privileges 
and  claims  of  childship.  Rom.  8  :  14-16.  XI. 
236.  Gal.  13  :  26  ;  4  :  4-6.  See  Adoption, 
p.    12.  (4)    Present   Salvation,    or    the   Time- 

stage  of  Eternal  Redemption.  No  clearly  as- 
serted Scripture  truth  is  so  imperfectly  dis- 
cerned and  so  inadequately  appreciated,  none 
so  feebly  grasped  and  realized,  as  this.  Yet  for 
every  end  of  Christian  living  and  growth  this 
truth  demands  thorough  apprehension  and 
ever  instant  realization.  The  Scripture  mood 
and  tense  always  affirms  an  already  accom- 
plished salvation,  in  sharp  contrast  with  half- 
hearted expressions  of  hope  and  even  of  prayer, 
so  often  heard  from  the  good,  here  and  now 
really  saved.  We  read  only  the  words  "  hath" 
and  "  are,"  and  they  are  many.  "  Hath  everlast- 
ing life."  X.  91,  94.  He  that  hath  the  Son,  hath 
life.  1    Cor.    1  :  18  ;  15  :  2  ;  6  :  11.   Ye 

are    saved,    sanctified,    justified,    etc.  Eph. 

2  :  5.  By  grace  ye  are  saved.  1  John  3  :  2, 14. 
Now  are  we  children  of  God.  Have  passed 
from  death  unto  life.  Col.  3  :  3.  Our  life  is 
hid  with  Christ.   Read  first  note.  XI.  419. 


78  CHRISTIAN  LIFE. 


These  Assured  Abiding  Results,  Justification  by  faith, 
with  its  fruitage  of  inward  graces  of  the  Spirit, 
Regeneration  or  New  Creation,  Adoption  or  re- 
acknowledged  childship,  and  Present  Salvation,  all 
pertain  to  Christian  Experience  as  known  and  con- 
sciously realized  facts,  bringing  rest  and  satisfac- 
tion to  the  soul.  But  underlying  these  results,  the 
sole  foundation  and  source  of  rest  and  peace,  the 
one  vital  reality  and  all-inclusive  element  of  the  be- 
lieving, saved  soul's  experience  here  and  forever,  is 
the  Union  or  Oneness  of  Christ  and  the  Believer. 
This  truth  of  truths  is  found  in  many  forms  of  ex- 
pression, chiefly  under  the  characteristic  phrases  : 
In  Christ,  with  Christ,  Like  Him,  Christ  in  you, 
etc.,  and  may  be  summed  up,  Col.  2  :  10.  Ye  are 
complete  in  Him.  XI.  474.  See  texts  in  previous 
paragraph.  For  treatment  of  this  theme,  in  its 
immeasurable  reach  and  meaning,  see  Christ  and 
Believer. 

Present  Limitations  of  Chrislian  Experience. 

Partly  from  imperfect  knowledge  of  God  and  intermitting 
fellowship  with  Him.  1  Cor.  13  :  12.  Now  we  see 
darkly,  know  in  part.  XI.  326.  We  fail  to  "  set  the 
Lord  always  before  us  "  and  to  "  abide  "  and  "  com- 
mune with"  Him,  as  we  may.  Hence  the  measure 
of  our  desire  and  of  His  giving  is  reduced,  and  we 
are  weakened,  discomforted,  and  unable  to  do  the 
good  and  resist  the  evil,  as  we  would.  But  chiefly 
are  we  straitened  in  spiritual  progress  and  attain- 
ment by  imperfect  obedience  and  sanctification.  The 
heart  may  be  true,  the  judgment  and  conscience  in 
accord  with  God  and  His  law,  and  the  will  set  to 
obedience,  because  the  man  is  "  begotten  of  God 
and  His  seed  abideth  in  him"  (1  John  3  :  9),  yet  so 
long  as  the  remnants  of  the  old  nature  still  inwardly 
warring  are  stimulated  and  enforced  by  tempta- 
tions and  tempers  without  and  within,  so  long  the 
conflict  must  be  carried  on  by  the  new  nature,  and 
successive  conquests  of  evil  and  progress  in  good 
attained  only  by  the  might  of  Christ  and  His  Spirit 
exerted  in  our  behalf.  Paul's  words  furnish  our 
best  guide  and  counsel  here  :  Phil.  3  :  12-14. 
1    Cor.    9:27  Gal.    6:14.  Gal.    5:16,    18. 

Titus  2  :  12.     See  Flesh  and  Spirit.  III.,  IV. 


CHBI8TIAN  LIFE.  ^9 


IV.  CHRISTIAN  CHARACTER,  or  Sum  of  Inward 
Forces  Actuating  the  Spiritual  Life.  (See  Char- 
acter.) 

More  fully  defined  :  the  sum  of  the  believer's  Ruling  Estimates, 
Desires,  Aims  and  Motives  respecting  God  and  Duty.  Its  ele- 
ments are  supreme  reverence  and  love  to  God,  with  an  unques- 
tioning submission  and  consecration  to  His  will.  These  sim- 
ple elements  interpret  the  meaning  and  exhaust  the  fulfillment 
of  "  the  first  and  great  commandment,  Thou  shalt  love  the 
Lord  thy  God  with  all  thy  heart,  and  with  all  thy  soul,  and 
with  all  thy  mind"  (Matt.  22  :  37-39)  ;  while  they  supply  the 
ground  and  motive  for  "  the  second,  which  is  like  unto  it,  Thou 
shalt  love  thy  neighbor  as  thyself."  X.  430, 1.  These  elements 
of  fear  and  love,  of  obedience  and  devotion  to  God,  in  actual 
control  of  the  believer's  judgment  and  heart,  conscience  and 
will,  constitute  the  vital  roots  of  Christian  character.  And 
from  these  spring  all  fruits  in  the  life  demanded  by  and  accept- 
able to  God,  and  helpful  to  man.  Their  substance,  too,  is  in- 
folded in  "The  Preacher's"  summary  charge  :  Eccles.  12  :  13. 
Fear  God  and  keep  His  commandments,  for  this  is  the  whole 
of  man.         See  also  Deut.  5  :  29  ;         10:12;  13:4.       Josh. 

24:14.  1  Sam.    12:24.  Ps.  115:11.         Prov.  3  :  7.       See 

Fear  of  God,  [God's  perfect  nature  and  holy  will  form  the 
norm  of  character  and  duty  for  man.  The  human  will  must 
subsist  in  perfect  harmony  with  the  Divine,  and  there  should  be 
a  right  state  of  the  affections,  a  pure  and  harmonious  inner  life. 
/.  On'.\ 


V.  CHRISTIAN  WALK  OR  CONDUCT. 

This  is  Christian  Character  in  exercise  and  development.  It  is  the 
process  of  spiritual  life  carried  on  by  and  within  the  reverent, 
loving,  obedient  and  consecrated  believer.  This  broad,  intensely 
personal  theme,  is  largely  treated  in  both  Testaments,  (1)  in  sum- 
mary statements,  and  (2)  in  manifold  detailed  points  of  spiritual 
experience. 

1.  Svimmaries  of  Christian  Living:  Micah  6:8.  What 
doth  the  Lord  require  of  thee  but  to  do  justly,  to  love  mercy, 
and  to  walk  humbly  with  thy  God.  IX.  483-487.  Hosea 
12  :  6.  Turn  to  thy  God,  keep  mercy  and  judgment,  and 
wait  on  thy  God  continually.  IX.  372.  Zeph.  2  :  3.  Seek 
the  Lord,  seek  righteousness,  seek  meekness.  IX.  529.  Isa. 
64  :  5.  Thou  meetest  him  that  rejoiceth  and  worketh  right- 
eousness, those  that  remember  Thee  in  Thy  ways.  VIII. 
371.         Titus  2  :  12.  Denying  ungodliness  and  worldly  lusts, 


80  CHRISTIAN  LIFE. 

we  should  live  soberly  and  righteously  and  godly  in  this 
present   world.  XI.  548.  James    1  :  27.   Pure    religion    is, 

to  visit  the  fatherless  and  widows,  and  to  keep  himself 
unspotted  from  the  world.  XI.  626.  2  Pet.  1  :  5-8.  Add- 
ing all  diligence,  in  your  faith  supply  courage,  knowledge, 
self-control,  patience,  godliness,  brotherly  kindness,  love. 
XI.  671,  2.  Phil.  4:8.  Whatsoever  things  are  true,  hon- 
orable, just,  pure,  lovely,  of  good  report,  think  on  these 
things.  XI.  463,  4.  Jude  20.  Building  up  yourselves  on 
your  most  holy  faith,  praying  in  the  Holy  Spirit,  keep  your- 
selves in  the  love  of  God.  XI.  710. 

kJ.  Particular  injunctions  and  suggestions  respect- 
ing Christian  Living  or  Walk  : 

With  God.  Gen.  17:1.  Walk  before  Me  and  be  perfect. 
I.  338.  III.  373.  Col.  2:6.  As  ye  received  Christ,  walk  in 
Him,  rooted  and  builded  up  in  Him.  XI.  473.  1  John  2  :  6. 
As  He  walked.  XI.  686.  Rom.  13  :  14.  Put  ye  on  the  Lord 
Jesus  Christ.   XI.   263,  5.         Gal.   3  :  27.  XI.  400.  Gal. 

5  :  16,  25.   Walk  by  the  Spirit.  XI.  405,  6,  8.  Rom.  8  : 1. 

Col.  1  :  10-12.  Walk  worthy  of  the  Lord.  XI.  469.  1  Thes. 
2  :  12.  Isa.  2:5.  In  the  light  of  the  Lord.  1  Tim.  4  :  7. 
Exercise  thyself  unto  godliness.  XI.  517.  In  purity, 
1  Tim.  5  :  22.  Zech.  14:20,21.  IX.  619.  In  truth  or 
sincerity.  2  John  1:4.  3  John  1  :  4.  XI.  703,  5.  In  love. 
Eph.  5:1.  As   children.   XI.  435.  V.  8.   As  children   of 

light.  436.  X.  289,  388.  By  faith.   2  Cor.  5  :  7.  XI.    362. 

With  humility.  1  Pet.  5  :  5.  XI.  667.  Eph.  2  :  10.  Created 
in  Christ  for  good  works,  that  we  should  walk  in  them.  XI. 
421.  Rom.  12:1.  A  living  sacrifice.  XI.  256,7.  IX.  628. 
Eph.  4  : 1.  Walk  worthily  of  your  calling,  with  all  lowli- 
ness and  meekness,  with  longsuffering,  forbearing  one 
another  in  love.  Eph.  4  :  16.  Grow  up  in  all  things  into 
Christ.   XI.  427,  9.        Phil.  1  :  27.   Let  your  manner  of  life 

"7  be  worthy  of  the  Gospel  of  Christ.  XI.  449.  Cherish  a 
forgiving,  believing  and  serving  spirit.   X.  379,  380. 

3.  Specimen   Petitions  for  a  Closer  Walk   with   God. 

Ps.  86  :  11.  Guide  me  in  Thy  way  ;  I  will  walk  in  Thy 
truth.  V.  82,  83.  Ps.  143  :  8-12.  Cause  me  to  know 
the  way  wherein  I  should  walk.   V.  464,  5. 

4.  The  Devout   L.ife  referred  to. 

Job    22:26-29.   VI.    129-131.  Ps.    15:2-4.  Walketh 

uprightly,  worketh  righteousness,  and  speaketh  truth 
in  his  heart.  IV.  113,  114.  Ps.  24  :  4,  5.  Clean  hands 
and  a  pure  heart.  IV.  189,  190.  See  also  I.  224,  225, 
235. 


/ 


CHRISTIAN  LIFE.  81 


VI.  CHRISTIAN    WORK    OR    SERVICE. 

Includes  all  human  ministries  in  the  interest  of  God  and  His 
Kingdom,  and  in  man's  behalf,  as  the  object  of  God's  love 
and  the  subject  of  His  gracious  Reign.  The  obligation  to 
Christian  Work  and  Service  has  its  sole  source  and  finds  its 
single  motive  in  the  Law  of  Holiness  and  Love,  which  is 
eternal  in  the  heart  of  God.  A  simple  classification  of  human 
ministries,  therefore,  is  found  in  the  twofold  Summary  of  that 
Law  as  expressed  by  Christ  (referred  to  above).  It  includes  : 
(1)  Honoring  and  obeying  God  by  fulfilling  the  work  assigned 
us  in  advancing  His  Kingdom  ;  (2)  aiding  our  fellow-men  by 
every  means  and  method  we  are  able  rightly  and  wisely  to 
employ.  In  service  to  God  and  man  every  gift  received  must 
be  fully  used.  2  Tim.  1  :  6.  XL  529.  And  in  this  service  we 
are  honored  by  being  "  workers  together  with  God."  1  Cor. 
3:9.  2    Cor.    6:  1.   XL    288,    9,    368.       Also,    Eph.    2:10. 

Titus  2  :  14.  Created,  purified,  unto  good  works.   XI.  421,  548. 

Ill  llie  liigliest  sense    all    service  (work    or    doing)    is 
rendered  to  Ood. 

Col.  3  :  23.  Whatsoever  ye  do,  work  heartily,  as  unto 
the  Lord  and  not  unto  men.  XI.  482.  V.  17.  In  word 
or  deed,  do  all  in  the  name  of  the  Lord  Jesus,  p.  480. 
V.  23.  Ye  serve   the   Lord    Christ.  1    Cor.  10  :  31. 

Whatsoever  ye  do,  do  all  to  the  glory  of  God.  XI.  313. 
1  Cor.  15  :  58.  Always  abounding  in  the  work  of  the 
Lord.   XL    341.  Rom.    12  :  11,   In    diligence    not 

slothful,  fervent  in  spirit,  serving  the  Lord.  XI.  259, 
260.  Isa.  61  :  3,  6.   Trees   of  righteousness,  priests 

of  the  Lord,  ministers  of  our  God.  VIII.  356-358. 
Isa.    62  :  7.   VIII.    360.  Josh.   24  :  14,   19.   III.    152- 

155.  1  Chron.   28  :  9.   III.  489,  490.        .Matt.  5  :  16. 

May  see  your  good  works  and  glorify  Father.  X.  147,  8. 
Phil.  2:15,  16.  XI.  454,  5.  Mark  14  :  6,  8.  X.  406. 

Service  to  God  through  ministries  to  men, 

in   fulfillment  of  "  the  royal  law,   Thou  shalt   love    thy 
neighbor  as  thyself." 

James  2  :  8.  XI.  628.  This  service  referred  to  compre- 
hensively and  most  frequently  by  the  words,  '^  Do 
good:'         Ps.  34  :  13.    IV.  256,  7.  Ps.  37  :  3,  27.   IV. 

272,    3,    282.  Eccles.    3  :  12.   VI.    460,    1.  Matt. 

5  :  44.  Luke  6  :  35.  X.  154,  5.  Gal.  6  :  9,  10.  XI. 
411.  1  Tim.  6  :  18.  Titus  3  :  1.  XI.  550.  Heb. 
13  :  16.  1  Pet.  3  :  11.  XI.  658.  James  4  :  17.  XL 
638,    9.  Service   or   Helpfulness   by   sympathy.  Rom. 


82  CHRISTIAN  LIFE. 


12  :  15.  Rejoice  with  .  .  .  weep  with.  XI.  2G1.  Itlits. 
VII.  187,  191-195.  Gal.  5  :  1:3.  By  love  serve  one 
another.  XI.  406.  Gal.  6  :  2.  Bear  one  another's 
burdens  and  so  fulfill  the  law  of  Christ.  XI.  410. 
To  fatherless,  widow,  stranger,  poor.  Ex,  22  :  22- 
24.  II.  503.  Lev.  19  :  84.  II.  504.  Deut.  15  :  7-11. 
II.  504.  Ps.  41  :  1.  IV.  305.  To  weak,  helpless, 
suffering.  Rom.  15  :  1,  2.  Strong  ought  to  bear  in- 
firmities of  weak.  XI.  271.  1  Cor.  9  :  22.  XI.  307. 
1  Thes.  5  :  14.  Comfort  feebleminded,  support  the 
weak.  To  tempted.  Gal.  6  :  1.  A  man  overtaken 
in  a  trespass,  restore,  etc.  XI.  409.  Comprehensive 
Injunctio7is :  Isa.  58:6-11.  Break  every  yoke,  deal 
bread  to  the  hungry,  cover  the  naked,  etc.  Then  shalt 
thou  call  and  the  Lord  answer  ;  shall  thy  light  rise 
in  darkness  ;  the  Lord  shall  guide  thee  continually 
and  satisfy  thy  soul.  VIII.  330-333.  Ps.  126.  V. 
382-385.  Prov.  3  :  27-31.  Withhold  not  good,  etc. 
VI.  258-260.  Prov.  24:11,12.  Deliver,  etc.  VI. 
396,  7.  1  Cor.  15  :  58.  Always  abounding  in  the 
work  of  the  Lord.  XI.  341.  1  Tim.  6:  18.  Be  rich 
in  good  works,  ready  to  distribute,  willing  to  com- 
municate.  XI.   527.          Titus   3:1.  XI.   550.  Heb. 

13  :  16.  To  communicate  forget  not,  for  God  is  well 
pleased.  XI.  616.  1  Pet.  2:17.  XI.  655.  NeigJihorly 
dealing.  Rom.  12  :  10.  Tenderly  affectioned  one  to 
another  ;  in  honor  preferring  one  another.  XI.  259. 
Rom.  13  :  8.  Owe  no  man  anything  save  love.  XI.  264. 
Eph.  4  :  25.  Speak  truth  with  neighbor.  XI.  433. 
Illus.  Luke  10  :  37.  X.  324.  Acts  9  :  36.  XI.  68. 
Mai.  3  :  16.    Spake  often  one  to  another.   IX.  646-648. 

Reward  a§§urcd. 

Ps.    126  :  6,   7.  Sow    in    tears,    reap    in    joy.  V.  382-385. 
Ps.   90  :  17.  V.    116.  X.    199.  John   12  :  26.  X.   441. 

Rom.  2  :  6.  Patient  continuance  in  well-doing,  eternal 
life.  V.  10.  Glory,  honor  and  peace  to  every  man 

that  worketh  good.  XI.  205,  6.  Eph.  6  :  8.  Good  he 
doeth,  the    same    shall    receive   of  the  Lord.  Gal. 

6  :  10.  Shall  reap  if  we  faint  not.  XI.  411,  2.  2  Thes. 
3  :  13.  XI.  503.  Heb.  6  :  10.  God  (does)  not   forget 

)rour  work  of  love.   XI.  576.  James   1  :  22,  25.   Be 

doers.  A  doer  that  worketh  shall  be  blessed  in  his 
doing.   XL  625.  Zech.  4  :  10.   IX.  568-570.  Col. 

1  :  10.   Fruitful  in  every  good  work.   XI.  469.        2  Tim. 

2  :  6.  The  husbandman  must  first  partake  of  fruits. 
2  Cor.  9  :  8.  An  exhaustless  promise  to  the  Christian 
worker. 


CHRISTIAN  LIFE.  83 

Intimatioiis  respecting:  work. 

Eccles.   9  :  10.    With    thy    might.   VI.    499-501.  John 

11:9.   Twelve  hours.   X.  345.   VII.  351.  Hag.  2  :  4. 

Be  strong  and  work,  I  am  with  you.   IX.  541.  Neh. 

3  :  10,  23,  28.  Every  one  against  his  house.  VII.  538,9. 
Neh.  6  :  3.  Doing  a  great  work.  VII.  552-554. 
Work  assigned  and  Workman  qualified.  Ex.  31  :  1, 
2,    6.   II.    284-286.  The     consequence     of     refusal. 

Judges  5  :  23.   III.  192.  Gal.  6:9.   Be  not  weary  in 

well-doing.  XI.  411,  503. 

How  to  treat  Opportunity.  Use  vigilance  in  watching  op- 
portunity, tact  and  daring  in  seizing  upon  it,  force 
and  persistence  in  crowding  your  opportunity  to  the 
utmost  of  possible  achievement.     A.  Phelps. 


VII.  WATCH-WORDS  OF  COUNSEL  AND  PROM- 
ISE, FOR  DAILY  HELP  IN  CHRISTIAN 
LIVING. 

Fellowship  with  God.  1  John  1  :  3.  Our  fellowship  is  with  the 
Father  and  with  His  Son  Jesus   Christ.  XI.  682.  1    Chron. 

28  :  9,  10.  Know  God  and  serve  Him  with  willing  mind.  III. 
481,  489,   490.  Ps.    105  :  4.  Seek    the   Lord,    seek    His    face 

evermore.  V.  207.  Ps.   16:8.  Set   the  Lord   always  before 

me.   IV.  120.  Ps.   27  :  8.  Thy   face,   Lord,  will  I   seek.  IV. 

207.  John    15  :  4.   Abide     in     Me,    and     I     in     you.   X.  490. 

Jude  21.  Keep  yourselves  in  the  love  of  God.  Heb.  12  :  2. 
Looking  unto  Jesus.  XI.  604.  VIII.  43.  2  Tim.  1  :  12-14. 
Guard  that  good  thing  committed  to  thee  through  the  Holy 
Ghost  who  dwelleth  in  us.    XI.  531.  Eph.  4  :  30.   Grieve  not 

the  Holy  Spirit  of  God.  XI.  434.  1  Thes.  5  :  19.  Quench 
not  the  Spirit.   XI.  496.  Phil.  2  :  5.   Have  this  mind   in   you 

which  was  in  Christ.  XI.  451.  2  Cor.  10  :  5.   Bringing  every 

thought  into  captivity  to  the  obedience  of  Christ.  Ps.  19  :  14. 
Meditation   of  my  heart  be  acceptable  in  Thy  sight.  Ps. 

27:14.  Wait  on  the  Lord.  IV.  211.  Ps.  37:5-7.  Wait 
patiently  for  God.  VI.  274-278.  Ps.  62  :  1,  5-8.  Wait  only 
upon  God.   Pour  out  your  heart  before  Him.   IV.  416-420. 

Folloia  right  and  truth.  Isa.  56  :  1,  2.  VIII.  315.  Ezek.  18  :  5.  Do 
that    which    is    right.    IX.  83.  2    Tim.  2  :  22.    Follow    after 

righteousness,  faith,  love,  peace.  XI.  535.  Zech.  8  :  19.  Love 
truth    and    peace.    IX.  585.  Eph.    4  :  15,  25.   XI.    429,   433. 

1  Thes.  5  :  15.    Ever  follow  after  that  which   is  good.  Phil. 

3  :  13,  14.   Press  toward  the  goal  unto  the  prize. 

Be  strong.  1  Cor.  16  :  13.  Stand  fast,  be  strong.  Eph.  6  :  10. 
Be  strong  in  the  Lord.   XI.  442.  2  Tim.  2:1.    Be   strong  in 


84  CHRISTIAN  LIFE. 

the  grace  that  is  in  Christ  Jesus.  Josh.  1:6,  9,  18.  III.  38, 
41,  48.  Judges  8  :  4.   III.  220,  407.  Prov.  16  :  32.  VI.  343. 

Isa.  40  :  29.  He  increaseth  strength.  VIII.  211.  Phil.  4  :  13. 
Christ  strengtheneth  me.  XI.  465.  2  Tim.  1  :  7.  God  has 
given  us  power.  XI.  529.  Eph.  6:11.  Put  on  the  whole 
armor  of  God.         Ps.  31  :  24.   IV.  236. 

Keep  thyself.  Deut.  4  :  9.  Take  heed  to  thyself  and  keep  thy  soul 
diligently.  Prov.  4  :  23.  Keep  thy  heart  with  all  diligence. 
VI.  269-271.  Acts    16  :  28.    Do    thyself  no    harm.  XL  116. 

1  Cor.  10  :  12.  Take  heed  lest  he  fall.  XI.  309.  Matt.  26  :41. 
Watch  and  pray  that  ye  enter  not  into  temptation.  X.  513. 
1   Tim.  4  :  16.   Take  heed   to    thyself.  XI.  519.  Ps.  34  :  13. 

Keep  thy  tongue  from  evil,  and  thy  lips  from  speaking  guile. 
IV.  255.  Avoid  bad  company  and  ways.  Prov.  1  :  10-19. 
VI.  237.  Prov.  4  :  14,  15.   VI.  262-266.         Prov.  13  :  20.  VI. 

315,  6.  Phil.  4  :  8.    XI.  4G3,  464. 

Look  for  guidance.  Prov.  3  :  5,  6,  Lean  not  upon  thine  own  under- 
standing. In  all  thy  ways  acknowledge  Him.  VI.  249-281. 
Prov.  16  :  3.  Commit  thy  works  unto  the  Lord.  VI.  337. 
Jer.  6:16.  Ask  for  old  paths,  the  good  way,  and  walk  therein. 
VIII.  427-429.  James    1  :  5,  6.    Ask    wisdom,    in    faith.   XL 

620.   III.   514,  5.  Job  23  :  10.   He  knoweth   the  way  that  I 

take.   VI.    134,  5.  Rom.    8  :  28.   All    things    work    together 

for  good.  XL  240,  1.  "Teach  Thou  me."  Ps.  24  :  4,  5.  IV. 
194.  Ps.  27  :  11.    IV.  210.  Ps.  143  :  10.   V.  465.   VI.  181. 

Seek — Seek  not.  Amos  5  :  14,  15.  Seek  good  and  not  evil  that  you 
may  live.    IX.  419.  Matt.   6  :  33.   Seek    first    His    kingdom 

and  His  righteousness,  and  all  things  (needful)  shall  be  added 
unto  you.    X.  163.  Col.  3  :  1,  2.   Seek,  set  your  mind  upon 

the    things   that   are  above.   XL  477.  Matt.  6  :  19,  20.   Lay 

not  up  treasures  on  earth,  but  in  heaven.  X.  161.  John 
6  :  27.  Labor  not  for  meat  which  perisheth,  but  for  the  meat 
which  abideth  unto  eternal  life.  X.  250,  1.  Jer.  45  :  5.  Seek 
not  great  things  for  thyselL   VII.  409,  410.  Heb.  13  :  5.   Be 

content  with  such  things  as  ye  have,  for  He  hath  said,  I  will 
in  no  wise  fail  thee.   XL  614.  Phil.  4  :  19.   God  shall  fulfill 

every  need  of  yours.   XL  465. 

Walk  zvorthily.  Eph.  4  :  1,  2,  32.  Walk  worthily  of  your  calling, 
with  all  lowliness  and  meekness,  with  longsuffering,  forbear- 
ing one  another  in  love.  Phil,  1  :  27.  Let  your  manner  of 
life  (as  citizens)  be  worthy  of  the  gospel  of  Christ.  XL  449. 
Rom.  12  :  1,  2,  3.  Present  (your  whole  selves)  a  living  sacrifice. 
Be  not  conformed  to  this  world.  Think '  soberly  (of  yourself) 
according  (to  the  measure  of  God-given)  faith,  XL  256-258. 
Prov.  3  :  9.  Honor  the  Lord  with  thy  substance,  and  with  the 
first-fruits  of  all  thine  increase.  VI.  252-254.  Matt.  5:16. 
So  let  your  light'shine. 

Dealing  with  others.   Matt.  7  :  12.   All  things  whatsoever  ye  would 


CHRISTIAN  LIFE.  85 

that  men  should  do  unto  you,  even  so  do  ye  also  unto  them. 

X.  166.  Eccles.  11:1,  2,  6.  Cast  bread  upon  the  waters. 
In  the  morning  sow,  and  in  the  evening.  VI.  507-51Q.  Isa. 
32  :  20.  Sow  beside  all  waters.  VIII.  160.  Ps.  126  :  5,  6. 
Shall  come  again  rejoicing.  V.  382-385.  Hosea  10  :  12. 
Sow    in    righteousness,    reap    according    to    mercy.   IX.    365, 

.  Matt.  "7:1,  2.  Judge  not  (needless,  unjust  or  uncharitable 
judgments).   X.  165.        Gal.  6  :  2.  Bear  one  another's  burdens. 

XI.  410.  Zech.  7  :  0,  10.  Show  compassion,  oppress  not, 
imagine  no  evil  in  your  heart.  IX.  581,  2.  Ps.  41  : 1.  IV. 
305.  Eph.  4  :  32,  Be  kind  one  to  another,  tender-hearted, 
forgiving  each  other,  as  God  in  Christ  forgave  you.  XI.  434. 
Phil.  2  :  2-4.  Doing  nothing  through  faction,  or  vainglory, 
in  lowliness  of  mind  counting  each  other  better  than  himself, 
not  looking  each  to  his  own  things  (alone),  but  each  to  things 
of  others.  XI.  450.  V.  14.  Without  murmurings  and  dis- 
putings.  Rom.  14  :  13-16,  19,  21.  No  stumbling-block  in 
another's  way.  XI.  269.  Rom.  15  :  1,  2.  Strong  ought  to 
bear  the  infirmities  of  the  weak.  XI.  271,  2.  1  Cor.  8  :  9-13. 
XI.  304.          Rom.  12  :  21.    Overcome  evil  with  good.  XI.  262. 

Scripture  study.  John  5  :  39.  Search  the  Scriptures.  X.  133. 
1  Tim.  4  :  13,  15.   Give  heed  to  reading.  XI.  518.  Ps.  119. 

Ever  bear  in  mind  the  supreme  Motive  Power  of  the  Christian 
Life  :  2  Cor.  5  :  14.  The  love  of  Christ  constraineth  us  ;  He 
died  that  they  which  live  should  no  longer  live  unto  them- 
selves, but  unto  Him,  who  for  their  sakes  died  and  rose  again. 
XI.  364. 

Natural  Fruits  of  a  Divinely  inwrought  Christian  Life.  Expressed 
in  the  form  of  direct  practical  counsels. 

1.  Set  the  Lord  Christ  always  before  you,  and   keep   continual 

thought-communion  with  Him. 

2.  Never    intermit    reverent,    studious,    and    prayerful    thought 

upon  some  truth  of  the  Word  of  Christ. 

3.  Keep  your  soul  attent  to  hear  the  indwelling  Holy  Spirit,  and 

ask  and  look  for  His  constant  inworking. 

4.  Forget  all  gain  or  advance  already  made,  and  ever  press  for- 

ward toward  the  goal  unto  the  prize. 

5.  Take  no  account  of  frames  or  feelings,  but  ever  exercise  and 

magnify  faith  by  fulfilling  its  appropriate  works,  and  hold- 
ing fast  to  the  conviction  that  God  will  meet  your  every 
need,  and  recompense  your  toil  for  Him. 

6.  Watch,    pray,    and    struggle    against    Temptation    and    the 

Tempter.  And  believe  that  God  can  and,  if  rightly  sought  and 
leaned  upon,  will  deliver  from  known  sin  and  infirmity,  how- 
ever long  and  strong  the  hold  it  has  gotten,  through  weak 
or  willful  indulgence. 


80  CHRISTIANITY. 


CHRISTIANITY. 

As  History,  Truth,  and  Life.  XI.  798-796.  A  Religion  of  Facts.  XI. 
800.  Three  Distinctive  Features.  XI.  796-800.  Three  Opponents 
of  Primitive  Christianity,  and  their  Overthrow.   XI.  801-807.  Spread 

and  Achievements  of  Christianity.  XI.  807.  Its  Final  Supremacy. 
XI.  809-812. 

There  is  nothing  on  the  face  of  the  earth  that  can  for  a  moment  bear  a 
comparison  with  Christianity  as  a  religion  for  man.  Upon  this  the 
hope  of  the  race  hangs.  From  the  very  first,  it  took  its  position,  as  the 
pillar  of  fire,  to  lead  the  race  onward.  The  patriarchal,  Jewish  and 
Christian  dispensations,  all  finding  their  identity  in  the  true  import  of 
sacrifices  and  in  the  inculcation  of  righteousness,  have  been  one  re- 
ligion. The  intelligence  and  power  of  the  race  are  with  those  who 
have  embraced  it.     Mark  Hopkins. 

Christianity  considered  as  a  system  of  religion  consists  of  three  things — 
namely,  the  revelation  of  the  character,  the  love  and  the  will  of  God  ; 
the  redemption  of  men  from  the  penalty  and  the  power  of  sin  ;  and  the 
regeneration  of  men  by  which  they  are  brought  into  vital  correspond- 
ence with  God  and  into  the  fulfilment  of  the  conditions  of  eternal  life. 
Revelation,  Redemption  and  Regeneration  are  the  essential  elements 
of  Christianity.  That  these  three  things  are  claimed  by  Christianity 
and  for  it  cannot  be  questioned.  All  that  is  preparatory  in  the  Old 
Testament  and  all  that  is  promised  in  the  New  Testament  fall  under 
these  heads.      JV.   IV.  McLanc. 

Christianity  alone  can  point  to  anything  which  can  properly  be  called 
evidence.  Whatever  else  it  is,  Christianity  is  an  historic  religion. 
From  the  first  hour  of  its  rise  to  the  present  time,  its  origin  and 
progress  have  been  registered  in  contemporaneous  and  independent 
records,  which  the  world  is  willmg  to  accept.  Tacitus,  Suetonius,  and 
Pliny  are  witnesses  that  are  not  to  be  silenced  ;  and  in  the  next  age, 
the  Christian  faith,  according  to  the  promise  of  its  Founder,  has  be- 
come a  great  tree,  shooting  forth  branches  in  which  the  birds  of  the 
air  have  taken  refuge.  And  so  rich  is  the  abundance  of  material  from 
which  to  judge  of  this  faith,  that  we  can  be  in  no  doubt  as  to  its  nature  ; 
but  what  is  more,  its  own  native  documents,  which  on  this  matter  must 
be  regarded  as  the  best  testimony,  are  earlier  and  more  definite  than 
any  others.      Stanley  Leathes. 

Christianity  is  the  fulfilment  of  Judaism,  which  was  in  its  very  idea  defi- 
nitely prospective,  and  only  intelligible  through  the  end  to  which  it  led. 
The  call  of  Abraham  was  the  beginning  of  the  universal  life  of  Faith. 
.  .  .  Christianity  is  not  a  code  of  laws  ;  it  is  not  a  structure  of  institu- 
tions ;  it  is  not  a  system  of  opinions.  It  is  a  life  in  fellowship  with  a 
living  Lord.  The  Work  and  the  Person  of  Christ,  this  is  the  Gospel, 
both  as  it  was  proclaimed  by  the  Lord  Himself,  and  by  His  Apostles. 
Bp.    Westcott. 


CHRISTIANITY.  87 

Christianity  dies  when  it  ceases  to  be  aggressive.  The  pressure  of  heresy 
or  persecution,  like  the  weight  on  the  arch,  only  makes  it  stronger  ; 
the  indifference  and  inactivity  of  the  professors,  like  the  influence  of 
the  weather  on  the  arch,  destroys  its  cohesion  and  insures  its  ruin  ;  and 
therefore  it  is  that  though  more  daring  and  resolute  attacks  were  never 
made  on  Christianity  than  in  our  own  day,  they  yet  afford  no  ground 
for  serious  alarm,  because  the  Christianity  which  is  assailed  was  never 
so  active  as  now.     London  Quarterly. 

As  against  infidelity,  the  attitude  of  Christianity  has  been  uniform,  sim- 
ple, and  unchanging.  It  has  always  claimed  to  be  a  specific,  divine 
revelation,  supernatural  in  its  origin,  announced  in  prophecy,  attested 
by  miracles,  recorded  in  inspired  Scriptures,  centering  in  the  person 
and  work  of  the  Godman,  and  having  for  its  object  the  redemption  of 
the  world  from  sin.  It  presupposes  a  personal  God,  and  anticipates  a 
future  state  of  reward  and  punishment.  On  these  positions  it  has 
always  stood  :  here  it  has  been  exclusive — exclusive,  just  because  it  is 
a  final  and  universal  system.  As  soon  as  it  abandons  these  cardinal 
positions,  it  abandons  its  claim  to  supremacy  and  ultimate  authority, 
and  is  resolved  into  some  more  general  movement,  into  some  philo- 
sophic generalization.  Its  revelation  is  specific,  and  not  to  be  resolved 
into  general  reason  ;  its  Book  is  inspired,  and  no  other  book  is  thus 
divinely  inspired  ;  its  prophecies  are  out  of  the  category  of  historic 
conjectures  or  morbid  clairvoyance  ;  its  miracles  are  above  and  beyond 
the  course  of  nature  ;  its  Redeemer  has,  as  the  Godman,  a  specific  and 
unmatched  dignity,  and  there  is  no  other  such  union  of  divinity  and 
humanity  ;  and  His  is  the  only  name  given  under  heaven  among  men, 
whereby  we  must  be  saved.  The  Christian  faith  claims,  and  has  always 
claimed,  that  there  are  limits  here  which  cannot  be  passed,  without  pass- 
ing outside  of  the  sunlight  into  a  penumbra  or  the  shades  ;  that  the  mere 
abstract  and  generalizing  notions  which  philosophy  would  substitute 
for  these  realities  are  ghostly  shapes,  without  essential  vitality  or  real- 
ity. They  lack  the  signature  of  life  :  there  is  no  divine  breath  within 
them.  They  are  the  masquerades  of  imagination,  and  not  the  living 
forms  of  real  truth. 

The  constant  aim  of  infidelity,  on  the  other  hand,  its  tenacious  purpose 
in  the  midst  of  all  the  changes  of  philosophic  systems  and  methods,  has 
been,  and  must  be,  to  bring  down  the  Christian  faith  from  this  position 
of  supremacy  and  universality  ;  to  show  that  on  these  points  the  Chris- 
tian system  has  no  specific  and  unrivaled  eminence.  We  speak  of 
infidelity  here  of  course  in  its  higher  forms  and  aspirations  ;  of  an  infi- 
delity which  is  not  content  with  incidental  and  fragmentary  criticisms 
and  objections,  but  which  really  grapples  with  the  subject  in  its  larger 
relations  ;  of  an  infidelity  which  tries  to  answer  the  question.  What  is 
the  highest,  truest,  and  final  system  for  man  ?  The  aim  of  such  infi- 
delity has  ever  been  to  eliminate  from  all  the  specific  Christian  truths 
their  fixed  import  ;  to  resolve  the  facts  of  revelation,  inspiration,  proph- 
ecy, miracle,  redemption,  incarnation,  and  regeneration,  into  some 
more  general  and  abstract  notions.     A  philosophic  unbeliever  resolves 


CHRONOLOO  T. 

revelation  into  intuition,  miracles  into  the  course  of  nature////^  myths, 
inspiration  into  genius,  prophecy  into  sagacious  historic  conjectures, 
redemption  into  the  victory  of  mind  over  matter,  the  incarnation  into 
an  ideal  union  of  humanity  with  divinity  realized  in  no  one  person,  the 
Trinity  into  a  world-process,  and  immortal  life  into  the  perpetuity  of 
spirit  bereft  of  personal  subsistence.  He  takes  the  wondrous  volume 
in  which  all  these  truths  and  facts  are  embodied  and  embalmed,  and 
which  on  that  very  account  is  the  unique  wonder  and  the  very  marvel 
of  all  literature,  and  demands  that  it  shall  be  interpreted  just  like  any 
other  book,  not  merely  in  its  words  but  in  its  inmost  sense  ;  that  its 
histories,  its  prophecies,  its  miracles,  its  sacred  truths,  shall  be  sub- 
jected to  the  standard  by  which  we  try  the  words  and  explain  the  sense 
of  Herodotus  and  Plato,  of  Virgil  and  Tacitus,  of  Dante  and  Bacon. 
All  in  it  that  is  supernatural,  all  that  discriminates  it  as  a  specific 
revelation,  is  to  be  adjudicated  by  natural  laws  and  reason.  And  the 
philosophical  unbeliever  knows  full  well  that,  if  this  radical  point  is 
gained,  he  has  gained  his  cause  ;  that  he  has  resolved  specific  Christian 
truth  into  something  else — into  his  own  system  ;  and  that  it  is  that 
system  which  is  left,  while  Christianity  has  been  sublimated  in  the 
process  ;  for  no  one  can  resolve  these  specific  truths  and  facts  of 
Christianity  into  mere  general  ideas  or  idealizing  formulas,  without 
annulling  their  nature,  and  robbing  them  of  their  formative  principle, 
just  as  a  plant  or  animal  loses  its  specific  vital  force  when  decomposed 
into  its  inorganic  elements.  Especially  as  the  whole  form  and  pressure 
of  modern  unbelief  run  in  this  direction.  It  has  come  to  its  most  dis- 
tinct expression  in  the  conflict  between  Christianity  and  Pantheism. 
It  has  come  to  consciousness  in  this  contest  ;  for,  to  absorb  the  con- 
crete in  the  abstract,  to  deny  real  being  to  anything  individual  and 
personal,  to  resolve  specific  truth  into  spiritual  ideas  as  its  last  expres- 
sion, is  the  whole  method  and  art  of  pantheism  ;  and  hence  all  this 
anti-Christian  movement  runs  into  it  by  a  kind  of  logical  necessity. 
Henry  B,  Smith, 


CHRONOLOGY. 

Hebrew  Chronology.  Its  Points  of  Divergence.  I.  63-66,  Period  of  the 
Judges.  III.  32,  160-162.  Dated  Events  from  Jeroboam  to  the  Ex- 
ile. VII.  41-55.  Outline  of  the  Persian  Period.  VII.  483.  Chro- 
nological Outline,  B.C.  4  to  a.d.  30.  Period  of  Christ's  Life  and  Min- 
istry. X.  30.  Table  of  Paul's  Christian  and  Missionary  Life.  XI. 
193. 


CHURCH-  CH  URCHE8.  89 


CHURCH,  Universal.  £cciesia,\\\3it'wW\c\\  is  called  out.  (Read 
carefully,  Kingdom  of  God.) 

One,  Jewish  and  Christian.  Organized  in  Abraham.  I.  383,  4. 
Acts  7  :  38.  Church  in  the  wilderness.  Ps.  80  :  1,  Israel  a  flock. 
Jer.  13  :  20.  The  beautiful  flock.  VIII.  458.  John  10  :  16.  One  flock. 
Eph.  4  :  5.   One  body.   XI.  427,  8.  Acts   and   Epistles,  the  church. 

1  Cor.    12  :  12,  13.    XI.   321.        See  XI.    821-823. 

Called  :  Church   of    God.  Acts   20   :  28.  XI.  147.  1   Cor.   1  :  2.  XL 

277,  8.         1    Cor.   10  :  32.  1  Tim.  3  :  5.   Church  of  Christ.         Rom. 

16  :  16.  Matt.  16  :  18.  My  church.  Body  of  which  Christ  is  Head. 
Eph.    1  :  23.   XI.   418.  Col.   1  :  18,    24.  Eph.   5  :  23.  Flock   of 

which  Christ  is  Shepherd.  Isa.  40  :  11.  John  10  :  11,  14,  16.  Good 
Shepherd.   One  flock  and  one  Shepherd.  Flock  of  God.    1  Pet.   5  :2, 

3.  Fig.  Rev.  21  :  9.  The   Bride,  the  Lamb's  wife.  Eph.    5  :  25, 

29.  Christ  loved  the  church  and  gave  Himself  for  it.  Nourisheth  and 
cherisheth  it.  XL  439,  440.  Heb.  12  :  23.  Church  of  first-born  in 
heaven.  Also  Eph.   2  :  20-22  ;       3:14;       4  :  15,  16.   XL    429. 

In  O.  T.  Prophecy  under  figure  of  "  Zion"  and  "Jerusalem."  Ps.  2:6; 
69  :  35  ;       87  :  2,  5  ;         147  :  12.  Isa.   40  :  9  ;  51  :  16  ;  59  :  20  ; 

62  :  1-7.  Lam.    1  :  4.  Also    IV.   333-336,   343.   V.    85.   VIII.   123, 

271,  349.   IX.    198. 

Stability  and  Security.  Matt.  16  :  18.  Gates  of  hell  not  prevail 
against  her.  Luke   12  :  32.    Fear  not,  little  flock. 

Not  all  the  good  in,  or  all  the  bad  out  of  it.  VII.  416.  Matt. 
13  :  26,  30.  The  tares.  Vs.  47-49.  The  net,  good  and  bad.  ["  The 
most  that  Satan  wants  of  a  church-member  is  the  least  he  will  do  for 
his  church.  The  least  that  God  wants  is  the  most  he  can  do."] 

Church  Officers.  Acts  15  :  4,22.  Eph.  4  :  ll,  12.  Acts  14  :  23  ; 
20  :  27,28.  XL  147.  1  Pet.  5  :  2.  Titus  1  :  5-7.  XL  545,666.  See 
Elder,  Bishop,  Deacon. 


CHURCHES,  Local. 

Acts  2  :  47.  XL  25.  Acts  9  :  31.  XL  68.  15  :  41.  'Rom.  16  :  16. 
2  Cor.  8  :  1.  Col.  4  :  14.  Rev.  2d  and  3d  chaps.  Seven  churches. 
XL  724. 

Unity,  Sympathy  and  helpfulness  among:  the  members. 

John  17  :  11.   That  they  may  be  one.  X.  509.         1  Cor.   12  :  26,  27.   XL 


90  CIRGUMGI8I0N-CITT,  FIRST. 

321,   322.         Eph.  4  :  1-16.  XI.  427.  1  Thes.  5  :  13.  XL  495.         Col. 

3  :  12-14.  XL  479.  Ilhis.  Acts  2  :  44,  45  ;  4  :  32.  XL  35,  36.  Who 
are  excluded.   1  Cor.   5  :  11.   XL   294,  5. 

Duty,  Privilege  and  Advantage  of  Clmrch-fellowsliip.  Heb. 

10  :  25.  Not  forsaking  the  assembling  of  ourselves  together.  XL  593, 
Acts  2  :  42,  46,  47.  XL  24,  25.  Matt.  18  :  19,  20.  Where  two  or  three 
are  gathered  together  in  My  name,  there  am  I,  in  the  midst  of  them.  X. 
294. 

Ultimate  Fruits  of  a  Perfected  Christian  Society  or 
Clinrcll.  Zech.  8  :  4,  5.  IX.  582,  583.  Zech.  14  :  20,  21.  IX.  618- 
620. 

The  Church  organization  may  be  regarded  :  1,  As  a  school  for  educa- 
tion in  the  knowledge  of  God,  duty,  and  service  ;  for  building  up  strong 
and  symmetrical  Christian  character  ;  and  for  training  in  personal 
Christian  Endeavor.  2.  As  a  Home  for  helpful  fellowship  and  varied 
mutual  ministries,  for  the  development  of  a  larger,  fuller  Christian  Life. 
3.  As  a  Rest  Cure  for  spiritual  healing  and  restoration.  4.  As  an  Agen- 
cy for  Christian  Work,  in  its  manifold  departments.  5.  As  an  Army, 
arrayed  with  the  weapons  of  spiritual  warfare,  the  Word  and  Prayer, 
accompanied  and  vitally  enforced  by  the  might  of  the  Holy  Spirit, 
or  in  other  and  simpler  words,  as  a  Divinely  appointed  and  Divinely 
assured  Missionary.  Enterprise  organized  under  the  Master's  Great 
Commission,  for  the  extension  of  His  Kingdom  of  grace  and  holiness 
through  all  the  earth.     B. 


CIRCUMCISION. 

Abraham's,  a   Token   of  Covenant  and  Sign  of  Faith  in  promise.   I.   341- 
343,  345-350.  Rom.  4  :  11,   12.       Moral  significance.   Deut.   10  :  16  ; 

30  :  6.  II.  655,  711.  Jer.  4  :  4.  VIII.  417.  Rom.  2  :  28,  29.  Not 
outward  but  of  the  heart  in  spirit.  1  Cor.  7  :  19.  Is  keeping  of  com- 
mandments.        Gal.  5  ;  6.  Availeth  not.         Col.   3  :  11. 


CITY,  FIRST. 

Gen.  4  :  17,  20.   Cities  and  Houses  preceded  Camps  and  Tents. 


CITIES   OF  REFUGE— CIVIL    GOVERNMENT— COMFORT.  91 

CITIES  OF  REFUGE,  for  Undesigned  Manslaying. 

Their  Suggestions.   III.   136-138. 


CIVIL  GOVERNMENT. 

Rom.  13  :  1-6.  The  powers  that  be  are  ordained  of  God.  He  beareth  not 
the  sword  in  vain.  He  is  a  minister  of  God  for  good,  an  avenger  for 
wrath  to  him  thatdoeth  evil.  XI.  263.  1  Pet.  2  :  13,  17.  Be  subject  to 
every  ordinance  of  man   for  the  Lord's  sake.    XI.  654.  Titus  3:1. 

XI.  550.       Christ's  Teaching.  X.  425.       See  II.  468.  III.  284.       Prayer 
for  all  in  authority.  1  Tim.  2  : 1,  2.         See  Law  of  Sinai  (Civil  Law). 


COMFORT;    CONSOLATION.      From    God.      From     His 
Word.     From  Godly   Men. 

From  God. 

Isa.  40  :  1.  Comfort  ye,  saith  your  God.  VIII.  204.  Isa.  51  :  12.  I 
am   He  that  comforteth  you.   VIII.    269.  Isa.  61  :  2.   To  comfort 

all  that  mourn.  VIII.  356.  Isa.  66  :  13.  As  one  whom  his  mother 
comforteth,  so  will  I   comfort   you.   VIII.  384.  John  14  :  18.   I  will 

not  leave   you  comfortless.   X.  485.  Acts  0  :  31.   XL  69.  Rom. 

15  :  5.  God  of  patience  and  comfort.  2  Cor.  1  :  5,  7.  Our  com- 
fort aboundeth  through  Christ.  XI.  347.  2  Thes.  2  :  16,  17.  Our 
Lord  Jesus  Christ,  and  God  our  Father  comfort  your  hearts.   XI.  503. 

From  the   Word. 

Ps.  119  :  50.  My  comfort  Thy  Word.  V.  310.  Rom.  15  :  4.  Comfort 
of  the  Scriptures.   XI.  272.  1  Thes.  4  :  18.   XI.  493. 

From   Oodly   ]flcii. 

2  Cor.  1  :  3,  4.  The  God  of  all  comfort  comforteth  us,  that  we  may  be 
able  to  comfort  them  who  are  in  trouble  by  the  comfort  wherewith  we 
are  comforted  of  God.  XL  347.  2  Cor.  7  :  6,  7,  13.  XL  371,  373. 
Eph.  6:22.       Col.  4:11.       1  Thes.  3  :  2.   XL  489.       See  Affliction. 


92  COMMANDMENTS. 


COMMANDMENTS.      The      Ten      Commandments,     lit. 
Words. 

Ex.  20  :  2-6.         Deut.  5  :  6-10.         See  Law  of  Sinai  {Moral  La7v). 
First  Commandment.   II.  161-164.  Hosea    13:4.   Know   no   God   but 

Me.          Ps.  16  :4.         See  VII.  91. 
Second    Commandment.   II.  164-169.  1    Cor.    10  :  14,  20.   Flee    from 

idolatry.  1  John  5  :21.    Keep  yourselves  from  idols. 

Third  Commandment.   II.  lVO-174.         Lev.  22  :  32.   II.  368. 

[Profanity  corrupts  and  depraves  the  heart.  It  is  not  hard  to  see  why. 
It  casts  God  and  everything  that  is  sacred  out  of  the  life.  It  weakens 
the  obligations  of  truth,  so  that  the  swearer  is  almost  invariably  a  liar, 
by  the  moral  law  that  vices  act  and  react  on  each  other — just  as,  on  the 
other  side,  virtues  act  and  react  on  each  other.  There  is  a  tremendous 
reversionary  power  over  character  in  the  language  which  we  habitually 
use.  Frivolous  language  will  by  and  by  make  a  frivolous  nature.  The 
language  of  purity  and  nobleness  will  go  far  toward  making  one  pure 
and  noble.  And  so  the  language  of  devils  and  the  damned  will  help 
to  form  in  us  the  nature  of  devils  and  the  damned.  Profanity  not  only 
injures  those  who  indulge  in  it  ;  it  injures  also  those  who  hear  it.  It 
perpetuates  and  strengthens  the  vice  in  others  who  already  practice 
it.  It  spreads  it  with  all  its  sinfulness  and  depraving  power  to  the 
young  and  innocent.  It  shocks  and  wounds  the  feelings  of  those 
who  love  God  and  the  Saviour  whom  others  blaspheme.  And  not  the 
least  element  of  its  wickedness  is  that  there  is  so  little  temptation  to 
it.  There  are  very  strong  temptations  in  the  way  of  personal  advan- 
tage to  theft  and  falsehood.  Intemperance  and  licentiousness  have 
the  excuse,  in  their  earlier  stages,  of  pleasure — in  their  later  stages 
of  an  imperious  and  well-nigh  resistless  physical  appetite.  But  pro- 
fanity pleases  no  sense,  gratifies  no  passion,  brings  no  profit.  IV.  R. 
Taylor.  ] 

Fourth    Commandment.   II.  174-183.  Read  1.161-164.   11.74-76,401- 

403.  V.  126,  282.  VII.  576.  VIII.  316,  333-337,  483,  484.  IX.  94-97.  X. 
136,  137,  644-646.  Rev.  1  :  10. 

[National  Responsibility  to  God  binds  to  Sabbath  Observance.  If  the 
nation  is  under  the  Moral  Governor  and  responsible  to  Him,  then  if 
He  requires  the  Sabbath  to  be  set  apart  for  His  worship,  the  Civil  Gov- 
ernment, while  it  has  no  right  to  require  of  men  adherence  to  any  re- 
ligious doctrine  or  attendance  upon  any  religious  services,  is  yet  bound 
to  enjoin  upon  them  that  they  abstain  from  all  unnecessary  worldly 
occupations,  so  as  not  to  interfere  with  those  who  do  desire  to  worship. 
This  Civil  Sabbath  the  State  owes  to  God.      Gregory?^ 

Fifth  Commandment.   II.  184-188.  Lev.  19  :  3.  II.  511.         Prov.  1  :  8. 

VI.  236.  Prov.  6  :  20.   VI.  281.  Prov.  17  :  6.  VI.  346.  Prov. 

30  :17.  VI.  424.       Matt.  15  :  4.  X.  259.    Illus.  III.  449.  VII.  413-417. 


CONDEMNATION.  93 

Sixth  Commandment.  II.  180,  190.  Gen.  9:6.  I.  253,  4.  Gen.  4  :  6- 
The  voice  of  thy  brother's  blood  crieth  unto  Me.  Ex.  21  :  12.  II.  498. 
1  John  3  :15.   Whoso  hateth   his  brother  is   a  murderer.  Rev.  21  :  8. 

Matt.  15  :19.  Out  of  the  heart  murders,  etc.         [The  moral  character 
of  an  act  determined  by  the  spirit  and  motive  that  actuates  the  doer.] 

Seventh    Commandment.    II.    190-193,    462.  Prov.    6:25,32.    VI.   283. 

Job  31  :1,  12.    VI.    161-163.  Matt.  5:28,   29.    X.  152.      '     Heb.  13:4. 

Col.  3:4,  5.  Rev.  22:15.  Warnings.    Prov.  2  :  16-19  ;         5:3-23. 

VI.  273-276.  7  :5-27.    VI.  284.  23  :27,  28.    VI.  390.' II.  458-463. 

See  Divorce  ;  Family. 

Eighth  Commandment.  11.194-196.  Deut,  25  :  13.  11.513,514.  Prov. 
11:1.  VI.  301.  Prov.  20  :  10,  23.  VI.  365,  367.  Amos  8  :  4-6.  IX. 
429,430.         Micah  6  :10,  11.    IX.  487.         Eph.  4  :  28.    XI.  433.  1  Cor. 

6  :  10.    Nor  thieves  inherit. 

[The  law  of  the  world — whether  stated  in  theological  phraseology  or 
not — is  justice:  yes,  retributive  ]\xsiicG.  It  rules  absolutely  throughout 
the  universe,  in  every  sphere  of  action  of  all  intelligent  being.  Fraud 
upon  workers,  fraud  upon  buyers,  must,  by  the  very  nature  of  things, 
entail  the  destruction  of  any  society  which  tolerates  it  :  nay,  which 
blesses  and  approves  it  with  the  names  of  competition,  supply  and  de- 
mand, the  course  of  trade.  Socialism,  Communism,  Nihilism  are  dif- 
ferent expressions  of  one  and  the  same  movement;  they  mean  'red 
ruin  and  the  breaking  up  of  laws  '  for  a  society  which  has  enthroned 
Mammon  as  the  supreme  object  of  human  affection  and  worship,  which 
sets  up  as  the  all-sufficient  rule  of  life  the  principle  of  self-interest, 
which  accounts  of  man  as  a  mere  wealth-producing  animal.  They  mean 
the  negation  of  country,  of  history,  of  liberty,  of  property,  the  destruc- 
tion of  all  that  constitutes  civilization  in  the  highest  sense  W  S 
Lilly,] 

Ninth    Commandment.    II.    196-198.  Prov.    6  :  19.    VI.  280.  Prov. 

19:5;         21:28;         25  :  18.   VI.  401.         See  Speech. 

Tenth  Commandment.  11.198-201.  Hab.  2  : 9.  IX.  512.  Luke  12:15. 
X.  195.  Eph.  5  :3,  5.   XI.  436.  Col.  3:5.  1  Cor.  6  :  10.   Nor 

covetous  inherit.  1  Tim.  6  : 9,  10.   XI.  524,  5. 

Thus  far  for  the  Specific  Precepts  of  the  Moral  Law.  For  a  large  treat- 
ment of  its  nature,  essential  principles,  and  manifold  relations,  see 
Law  of  God. 


CONDEMNATION;   Death  (Second);    Destruction;  Fire; 
Hell;  Judgment;  Punishment;  Wrath  of  God. 

Coildeiniiation  :  Rom.  5  :  18.  Judgment  to  condemnation,  John 
3  :  18.  Believeth  not  is  condemned  already.  X.  90,  94.  John  5  :  24. 
That  believeth  not  come  into  condemnation.  X.  130.  Rom.  8  ;  1. 
No  condemnation  to  them  in  Christ.   XI.  232.         Jude  4-7.  XI.  709. 


94  CONDEMNATION. 

Death:   Ezek.  18:31,  32.   Him  that  dieth.   IX.  87-89.  Ezek.  33:11. 

No  pleasure  in  the  death.  IX.  142,  3.  Jer.  31  :  30.  Die  for  his  own 
iniquity.  VIII.  546.  Ezek.  18:4,  20.  Soul  that  sinneth  shall  die. 
Rom.   8  :  13.  If  ye  live  after  flesh,  ye  shall  die.  Rom.  6  :  23.   Wages 

of  sin  is  death.  XI.  226.         Rev.  20  :  14.   The  second  death.   XI.  772. 

Destruction:  Prov.  29  :  l.  Suddenly  be  destroyed,  without  remedy. 
VI.  417,  239.  VII.  223.  Ps.  52  :  5.  Destroy  forever.  IV.  377.  Matt. 
7  :  13.  Way   leadeth    to  destruction.  Rom.   3  :  16.  Destruction  in 

their  ways.  Phil.  3  :  19.   Whose  end  is  destruction.         1   Thes.  5  :  3. 

1  Tim.  6:9.         2  Pet.  2  :  L         Jude  5. 

Fire  (Fig.)  :  Isa.  33  :  14.  Dwell  with  devouring  fire,  everlasting  burn- 
ings. VIII.  164.  Isa.  66  :  24.  Fire  not  quenched.  VIII.  387.  Mark 
9  :  44.  Ps.  11  :  6.  Rain  fire  and  brimstone.  IV.  98.  Matt.  25  :  41. 
Everlasting    fire,    prepared    for   devil    and    his    angels.    X.    463,    291. 

2  Thes.  1  :  8.  In  flaming  fire  taking  vengeance.  XI.  488.  Jude  7. 
Suffering  vengeance  of  eternal  fire.  XI.  709.  Rev.  20  :  15.  Not  in  the 
book  of  life  cast  into  the  lake  of  fire.  Rev.  21  :  8.  Have  their  part  in 
the  lake  that  burneth  with  fire.  XI.  778.  Hell.  Matt.  10  :  28  ;  23  :  33. 
Luke  16  :  23.          Tophet.    VIII.  153,  436. 

Jvidgment  :  Rom.  2  :  3,  5.  Revelation  of  righteous  judgment  of  God. 

1  Tim.  5  :  24.  Going  before  to  judgment.  Heb.  10  :  27.  Certain  fear- 
ful looking  for  of  judgment.  2  Pet.  2  :  3,  4.  Judgment  lingereth  not. 
Jude  6,   15.  Judgment   of   the   great  day — to  execute  upon   all.   Read 

VIII.  387. 

Puilislliueilt :  Matt.  25  :  46.  Shall  go  away  into  everlasting  punish- 
ment.        2  Thes.  1  :  9.   Punished  with  everlasting  destruction.   XI.  499. 

2  Pet.  2  :  9.  Day  of  judgment  to  be  punished.  Rom.  2  :  9.  Tribula- 
tion and  anguish  upon  every  soul  that  doeth  evil.  Ps.  28  :  5.  He 
shall  break  them  down,  because  they  regard  not.  IV.  213.  Ezek. 
22  :  14.  Can  thy  heart  endure  when  I  deal  with  thee?  IX.  107.  Jer. 
8  :  20,  22.   VIII.  437-439. 

Wrath  of  God  :  John  3  :  36.  Wrath  of  God  abideth  on  him.  Rom. 
1:18.   XI.  201.   Revealed  from  heaven.  Rom.  2  :  5,  8.   Treasurest  up 

wrath  against  the  day  of  wrath.  2  Thes.    1  :  7-9.   XI.    498.  Matt. 

3  :  7.  Flee  wrath  to  come.  Rev.  6  :  16,  17.  Wrath  of  the  Lamb. 
Great  day  of  His  wrath  is  come.  XI.  745.  (Pig-)  Isa.  30  :  27-34; 
66  :  15.   VIII.  153,  384.        Nahum  1  :  6.   IX.  496.        Hosea4:l7;      9:12. 

IX.  348,  362. 

Actual  Divine  Judgments,  Justified,  The  Flood.  I.  227,  229, 

232,235,242-244.  Sodom.    Gen.  19  :  23-25.    I.    362-364.  Amalek. 

Ex.  17  :  14-16.   II.  95.  Golden  Calf.   Ex.  32  :  26-29.   II.  253.  Na- 

dab  and   Abihu.   II.    521-523.  Korah.    II.    564.  Sihon  and   Og. 

II.  588.  Extermination  of  Canaanites.    III.   67-72.         Achan.  Josh. 

1  :  15,  25.   III.  77,  79.  Prophet  from  Judah.   VII.  73-75.  Gehazi. 

VII.  195-198.         Uzziah.   VII.  322.         Ananias  and  Sapphira.   XL   37. 


CONDEMNATION.  95 

Other  Passages  Bearing-  upon  this  Theme:   Deut.    19:  20. 

And  those  which  remain  shall   hear,   and   fear,    and   commit   no   more 
any    such    evil.    II.    488.  Ps.  11  :  6.   IV.    98.  Ps.    52  :  5.    IV.    377. 

Prov.    18  :  U.   VI.  353.   VII.  223.         Jer.  6  :  29,  30.  VIII.  430.  Con- 

demnation   for   personal    sin.   Ezek.    18  :  4,    20.    IX.    81-84.         Hosea 
13  :  3.    IX.   375.  Joel  2  :  11.   IX.    395.  Nahum   1  :  3,  6.    IX.    495. 

Acts  1  :  25.    XI.  15.  2  Cor.  5  :  11.   XI.  365. 

[Isaiah  says,  3:11,  "  Woe  unto  the  wicked  !  for  the  reward  of  his  hands 
shall  be  given  him."  This  is  the  great  and  fundamental  principle  of 
certain  retribution  for  sin,  a  principle  we  cannot  hold  too  clearly  or 
too  strongly.  Whatever  tends  to  tamper  with  this  principle,  or  to 
weaken  its  hold  upon  the  conscience,  is  alien  to  the  true  Christian 
view.  By  unalterable  laws  impressed  upon  the  nature  of  man  and  on 
the  universe,  righteousness  is  life,  and  sin  is  inevitable  misery  and 
death.  Omnipotence  itself  could  not  reverse  this  law,  that  so  long 
as  a  sinner  continues  in  his  sin  he  must  suffer.  On  the  other  hand, 
where  this  principle  is  firmly  grasped,  there  ought  to  be  much  room 
for  difference  of  views  on  points  which,  from  the  nature  of  the  case, 
are  obscure  and  tentative.  In  regard  to  those  things  on  which  the 
Scripture  gives  no  light  and  is  silent,  our  wisdom  is  to  imitate  its  cau- 
tion, and  refrain  from  dogmatism.  In  respect  of  so  appalling  a  sub- 
ject as  the  future  fate  of  the  lost,  there  is  room  for  a  wise  Agnosticism. 
I  prefer  to  say  that,  so  far  as  my  light  goes,  I  see  no  end,  and  there  to 
stop.  Concerning  the  untold  millions  who  have  never  heard  of  Christ 
at  all,  and  the  multitudes  within  the  limits  of  Christendom,  who  give 
no  evidence  of  true  regeneration,  vast  numbers  of  whom  are  living 
worldly  and  godless  lives,  we  feel  instinctively  that  the  last  word  has 
not  been — cannot  be — spoken  by  us  here.  It  may  be  said,  and  with 
much  truth,  that  for  those  who  have  the  light,  there  is  no  excuse.  Sal- 
vation has  been  put  within  their  reach,  and  they  have  deliberately  re- 
jected it.  But  even  here  are  there  not  elements  we  dare  not  overlook  ? 
Men  are  responsible  for  the  use  they  make  of  light,  but  how  much  here 
also  is  not  due  to  the  individual  will,  which  is  crossed  by  influences 
from  heredity,  from  environment,  from  up-bringing,  from  pressure  of 
events  !  God  alone  can  disentangle  the  threads  of  freedom  in  the  web 
of  character  and  action,  and  say  how  much  is  a  man's  individual  re- 
sponsibility in  the  result,  as  distinguished  from  his  share  in  the  com- 
mon guilt  of  the  race.  It  is  certain,  from  Christ's  own  statement,  that, 
in  the  judgment  of  omniscience,  all  these  things  are  taken  into  account, 
and  that  even  in  the  administration  of  punishment  there  are  gradations 
of  penalty  (Luke  27:47,  48)  proportionate  to  men's  knowledge  and 
opportunities  ;  that,  as  Paul  says,  there  is  a  distinction  made  between 
those  who  have  "  sinned  without  law,"  and  those  who  have  "sinned 
under  law."     f.  Orr.] 

For  a  judicious  treatment  of  the  so-called  "Future  Probation,"  see 
Christian  View  of  God  and  the  World,  by  Professor  Joseph  Orr,  of  Edin- 
buri^h,  an  admirable  work  throughout. 

See  Day  of  Lord  ;    Wicked  ;  Woes. 


96  CONFESSION  OF  C'HPdST— CONSCIENCE— CONSIDERATION. 


CONFESSION  OF  CHRIST. 

Rom.  10  :  9,  10.  With  the  mouth  confession  is  made  unto  salvation.  XI. 
250.  Matt.  10  :  32,  33.  Whoso  shall  confess  Me  before  men.  him  will 
I  confess  before  My  Father.  X.  238,  John  12  :  26.  If  any  man  serve 
Me  let  him  follow  Me.  2  Cor.  6:17.  Come  out,  be  separate.  XI. 
369.  Rev.  3:5.  I  will  confess  his  name  before  My  Father,  and  be- 
fore His  angels.   XI.  733. 

See  Christian  Experience,  p.  73  ;  Faith. 


CONSCIENCE. 

Rom.  2  :15;  9:1.  Bearing  witness,  excusing  or  accusing.  XI.  206. 
1  Cor.  8  :  7.  Being  weak  is  defiled.  XI.  304.  Titus  1  :lo.  XI.  546. 
1   Tim.  4  :  2.  Seared.   XI.  516.  2  Cor.  1:12;         4  :  2.   XI.  348,  356. 

Acts  23  :  1  ;         24  :  16.         1  Tim.  1  :  5,  19.   Good  conscience  (with  pure 
heart    and    faith    unfeigned).    XI,   506,  508.  Another's    conscience. 

1  Cor.  8  :  7-12  ;         10  :  25-29.  1  Pet.  2  :  19.   Endure  for  conscience. 

XI.  655.         1  Pet.  3  :  16,  21.  XI.  659.        See  Accountability. 

[Reason  and  conscience  abide  with  the  soul  as  indestructible  elements  of 
human  nature,  one  enforcing  the  sense  of  depetidence  upon  God,  the  other 
compelling  the  consciousness  of  obligatioji  to  Him,     B  ] 


CONSIDERATION;  Attention;  Hearkening;  Heed;  Pon- 
dering; Thought;  Meditation. 

Deut.  4  :  39.   Consider  in   thine  heart,  Isa.  41  :  20.   See  and  consider. 

Hag.  1  :  5.   Consider  your  ways.    IX.  540,        1  Tim.  2:7.    Consider  and 

the  Lord    give    thee    understanding.  Ps.    119:95.   I    will  consider. 

Isa.    1:3.    My    people    doth    not    consider.    VIII.    20.  Isa.    44:18. 

Neither  consider. 
Isa.  55  :  2,  3.   Hearken  diligently   .   .  .   and  your  soul  shall  live.   VIII.  301. 

Luke  8  :  18.   Take  heed  how  ye  hear.         Prov.  1  :  33.         Rom.  10  :  17. 

Ps.  85  :  8. 


CONVERSION.  97 

Prov.  4  :  1,  20.    Attend   to  my  words.  5:1;  7  :  24.  1  Tim.  4  :  13. 

To  reading.         Neh.  8  : 3.         Acts  16  :  14.   Attended  to  things  spoken. 
XL  114. 

Heb.  2:1.    Ought  to  give  earnest  heed  to  things  heard  lest.    XI,  559. 

Prov.  4:20.    Ponder  the  path  of  thy  feet.         Luke  2: 19.    Pondered  in 
her  heart. 

Ps.  48  :  9.   Thought  of  Thy  lovingkindness.  119  :  59.    I  thought  on  my 

ways  and  turned.   V.  312.    IL  710,  729.         2  Cor.  10:5.    Into  captivity 
every  thought.  Phil.  4  :  8.   Things  true,  honorable,  just,  pure,  lovely, 

and   of  good   report,  think  upon.    XL  464.         Isa.  55  :  7.   Unrighteous 
forsake  his  thoughts.  Rom.  2  :15.    Thoughts  accusing  or  excusing. 

Ps.  119  :  113,         Jer,  4  :  14,   Vain  thoughts.    VIII.  418.         Matt,  15  :  9. 
Evil  thoughts. 

Josh.  1  :7,  8,   Meditate  therein  day  and  night.   III.  39-41,        1  Tim.  4  :  15. 
Meditate  on  these  things.   XL  518.  Ps,  119  :15,  97,  99,  148.   V.  291, 

329,    350.  Ps.  1  :  2.   IV.  43.         39  :  3.   Musing,  the  fire  burned.   IV, 

290,  430.        Ps.  63  :  6.    IV.  430.        77  :  6,  12.    V.  33.        104  :  34  ;        105  :  2  ; 
143  :5,  6.   V.  34,  36,  202,  463,  Isa.  26  : 8,  9.   VIII.  126,  7.   X.  197. 

Jer.  23  :  20  and  30  :  24.   In  the   latter  days  ye   shall  consider.   VIII.  508- 
510. 


CONVERSION. 

Steps  ill  Process  :  Attenfio?!  a?jd Reflection,  \)Voducmg  conviction  oi  sin. 
Deut.  30  ;  1.  II.  710.  Ezek.  3  :  27.  He  that  heareth,  let  him  hear,  IX. 
31.  (See  X.  206-208.)         Ps,119:59,    I  thought  on  my  ways.    V.  3]:i. 

Luke  15  :17,  18,   When  he  came  to  himself    he  said.   X,  370,  Acts 

9  :  5,  6.  Who  art  Thou,  Lord.  And  trembling  said.  Lord,  what  wilt  thou 
have  me  to  do  ?  XL  62,  63.  Decision  and  Instant  Action.  Ps.  119  :  59,  60. 
I  thought  and  turned  my  feet  to  Thy  testimonies.  V.  313,  314.  Luke 
15  :  20.  And  he  arose  and  came  to  his  Father.  X.  370.  Acts  26  :  19. 
I  was  not   disobedient  to  the   heavenly  vision.    XL  171.  Gal.  1  :  16. 

Immediately  I  conferred  not  with  flesh  and  blood.  Confession,  Self -Sur- 
render, Trust,  Love  and  Consecration.  Luke  15  :  21.  Father,  I  have  sinned 
and  am  no  more  worthy  to  be  called  thy  son.  X.  371,  (Read  testimo- 
nies of  Paul,  Peter  and  John,) 

Evidence. 

Ps,  34  :  8,  Taste  and  see,  IV,  253.  Ps.  66  :  16,  Come  and  hear, 
I  will  declare  what  God  hath  done  for  my  soul,  IV.  444.  Acts 
9:  11.    XL  63. 


98  COVENANTS  AND   COVENANT  PROMISES  OF  GOD. 

Some  Recorded  Conversions  :  Matthew.  Luke  5:  28,  29.  Paul. 
XI.  61-64,  170,  171.  The  Ethiopian  Treasurer,  contrasted  with  Simon 
the    Sorcerer.    Acts    8  :  9-39.    XI.    57-59.  Lydia    and    the    Jailer. 

Acts  16  :  14,  15,  27-34.  XI.  113-116.  See  XI.  456,  457.  See  Chris- 
tian Experience,  pp.  73-75  ;  Consideration,  p.  96. 

[The  spirit  of  surrender  and  acceptance  involved  in  the  initial  act  of  trust 
continues  as  the  characteristic  temper  of  the  Christian  man,  and 
becomes  a  fixed  mood  of  conscious  dependence  and  receptiveness. 
Stevens.  ] 


COVENANTS  AND  COVENANT  PROMISES  OF  GOD. 

With  IVoali  Personally. 

Covenant  of  Preservation.  Gen.  6:18.  I  establish  my  covenant  with 
thee  ...  to  keep  alive.  I.  237.  Heb.  11  :  7.  Prepared  an  ark 
for  the  saving  of  his  house  and  became  heir  of  righteousness  by 
faith. 

With  iVoah  fur  tiie  Race. 

Covenant  of  God's  Forbearance.  Gen.  9  :  8-17.  The  waters  shall 
no  more  destroy  all  flesh.  And  Gen.  8  :  20-22.  Neither  will  I 
smite  any  more  every  thing  living.  I.  251,  2,   255,  6. 

The  One  Unchangeable  Covenant  of  Grace.  Based 
upon  the  Promise  at  the  Fall.  Gen.  3:15.  I.  188-192. 
Series  of  Covenant  Promises  made  to  Abraham  as  Repre- 
sentative Believer,  including  (1)  the  Making  of  his  Seed  a 
great  Nation  and  the  Gift  of  Canaan  for  its  possession,  a 
Promise  Typical  of  the  Innumerable  Host  in  the  Heavenly 
Canaan.  (2)  The  Spiritual  Blessing  to  come  to  All  Peoples 
through  Christ  the  Pre-eminent  Seed  of  Abraham.  Gal. 
3  .  7-9^  1(3,  29.  He  saith  not.  And  to  seeds,  as  of  many  ; 
but  as  of  one.  And  to  thy  seed,  which  is  Christ.  First 

at  Haran.  Gen.  12  :  1-3.  Will  show  thee  land  and  make  of 
thee  a  great  nation,  and  in  thee  shall  all  the  families  of  the 
earth  be  blessed.   I.  288-292.  At  Bethel.   Gen.  13  :  15,  16. 

Will  give  thee  land  and  make  thy  seed  as  the  dust  of  the 
earth.  1.310.  At  Hebron.  Gen.  15:5,  18.  Thy  seed  as 
the  stars,  that  day  the  Lord  made  covenant  with  Abraham. 
Vs.  8-17.  Confirmed  by  sacrificial  symbol,  as  a  sign  and 
seal.  I.  321,  324-329.  Covenant  Renewed  and  sealed  by 
Circumcision.  Gen.   17:2-11,   19,  21.   I  will    establish    My 


COVENANTS  AND   COVENANT  PROMISES  OF  GOD.  99* 

covenant  between  Me  and  thee  and  thy  seed  after  thee 
for  an  everlasting  covenant,  to  be  a  God  to  thee  and  thy 
seed    after    thee.     1.339-342,    344,    347-350.  Gen.   18:18. 

All  nations  shall  be  blessed  in  him  (Abraham).  I.  355.  At 
Moriah.  Gen.  22  :  17,  18.  In  thy  seed  shall  all  nations  of 
the  earth  be  blessed.  I.  396,  398,  399.  Renewed  to  Isaac 
at    Gerar.   Gen.  26  :  3,  4.  Renewed    to    Jacob    at    Bethel. 

Gen.  28  :  13,  14.   I.  444.  A    second    time.    Gen.  35  :  11,  12. 

I.  480.  A    third    time.   Gen.  46  :  1-4.   I.  528.  Covenant 

with  Abraham  referred  to:  2  Kings  13:23.  VII.  241. 
1  Chron.  16  :  16.         Neh.  9  :  8.         Luke  1  :  73.  Rom.  4  :  1, 

12,  13,  16.         Gal.  3  :  16,  29.         Acts  7  :  8.  XI.  48. 

Covenant  Transiiaction 

between  Jehovah  and  the  newly  Redeemed  "  Church  in  the  Wilder- 
ness "  (Acts  7  :  38)  under  Moses.  A  covenant  with  this  Church 
as  a  representative  body,  standing  for  the  Church  in  all  ages, 
made  at  Sinai  and  founded  on  the  Covenant  made  with  Abraham. 
Ex.  19:3-8.   11.122-127.  Ex.  24  :  3-8.    Ratified  by  sprinkling  of 

sacrificial  blood  upon  altar  and  people.  II.  234-237.  Read  II. 
133-139  and  238-240.  Summary  of  Covenant  Engagements  be- 
tween God  and  His  people.  Deut.  26  :  16-18.  Thou  hast  avouched 
the  Lord  to  be  thy  God,  and  the  Lord  hath  avouched  thee,  to  be 
a  peculiar  people  unto  Himself.  II.  677.  The  vital  Relation  and 
Significance  of  Blood  Sacrifice  in  connection  with  the  "Old" 
Covenant  with  Israel,  under  and  after  Moses.  Read  II.  358,  9,  362- 
364,  369,  370,  375,  389,  392,  416-418,  456-458. 

Covenant  witli  David, 

whose  person  and  reign  were  typical  of  Messiah  and  His  Reign. 
2  Sam.  7  :  12-16.   III.  387-390,  392.  Ezek.  37  :  22-26.   VIII.  166,  7. 

V.  102,  last  note. 

The  New  and  Better  Covenant  of  the  Gospel  Age. 

Full  Realization  I  of  Spiritual  Blessings  imperfectly  disclosed 
to  Abraham  and  Moses,  in  symbol  and  type  through  the  Sac- 
rificial Ritual,  and  typically  through  David  and  his  reign. 
Pre-announced  by  Jeremiah  and  Ezekiel.  Jer.  31  :  31-34.  I 
will  make  a  new  covenant  with  Israel.  This  is  the  covenant 
that  I  will  make  ;  I  will  write  My  law  in  their  heart,  and  they 
shall  know  Me,  for  I  will  forgive  their  iniquity.  I  will  be  their 
God  and  they  shall  be  My  people.  VIII.  546-550.  Ezek. 
11:19,20.  I  will  put  a  new  spirit  within  you,  and  take  the 
strong  heart  out  of  their  flesh,  that  they  may  walk  in  My 
statutes  and  do  them.  IX.  56.  Ezek.  36  :  25-27.  I  will 
sprinkle  clean  water  upon  you,  and  ye  shall  be  clean.  A  new 
heart  will  I  give   you.  And  I  will  put  My  Spirit   within  you. 


100  CO  VETO  USNESS—  CREED. 

and  ye  shall  keep  My  judgments  and  do  them.  And  ye  shall 
be  My  people  and  I  will  be  your  God.  IX.  155-158,  160. 
Clear  statement  of  the  typical  and  temporary  character  of  the 
Mosaic  Ritual,  and  comparison  of  the  "  first,"  "  old  "  Covenant 
of  Sinai  with  the  "  new  and  better  covenant  established  upon 
better  promises"  (Heb.  8:6).  The  latter  is  described  in 
the  words  of  Jeremiah,  given  above.  Heb.  8:1,2,6-13. 
XI.  582-584.  Heb.  9  :  1-26.   IX.- 586-589.  Heb.  12  :  24.   XI. 

611.  Many  assurances  that  the  covenant  is  "everlasting," 
and  that  God  is  "ever  mindful  of  His  covenant." 


COVETOUSNESS. 

Prov.  21  :  26.  Coveteth  greedily.  VI.  872.  Prov.  28:16.  VI.  414- 
Jer.  6  :  13.  Given  to  covetousness.  VIII.  42G.  Jer.  17:11.  VIII. 
481,  2.  Ps.  119  :  36.   V.  302.  Ezek.  33  :  31.    Heart  goeth  after. 

Mark  7  :  22.  Out  of  the  heart  proceedeth.  Luke  12:15.  Beware 
of.  X.  195.  Col.  3  :  .1.  Mortify.  Eph.  5:3,5.  Let  it  not  be 
named.  XI.  436.  1  Tim.  6  :  9,  10.  XI.  524,  5.  1  Cor.  6  :  10.  Nor 
covetous  inherit.     See  Commandments  (Tenth). 

['■  Covetousness,  being  a  vice  which  has  its  seat  in  the  affections,  and 
which  can  work  out  its  schemes  through  conventional  forms,  may 
very  largely  conceal  its  hideousness  from  public  observation. 
But  God,  to  whom  the  inner  thought  of  a  man  is  as  visible  as  his 
outer  act,  regards  it  simply  as  a  mode  of  that  selfism  which  is  the 
filthy  fount  of  every  human  sin.  Its  ethical  offensiveness  is  less 
offensive  to  the  public  eye,  but  it  has  the  same  root  as  the  worst 
crimes  which  men  can  commit.  In  its  influence  over  one's  spiritual 
interests  it  is  perhaps  more  deadly  than  the  lusts  of  the  flesh,  for 
these  cannot  wholly  silence  the  voice  of  conscience.  But  con- 
science, with  every  other  gift  of  noble  origin,  lies  blasted  in  the 
soul  which  sells  itself  to  Mammon.  The  covetous  man's  worship 
of  gold  makes  him  an  'idolater.'  His  trust  in  riches  holds  him 
back  from  that  self-surrender  to  God  which  is  the  condition  of 
admission  into  the  kingdom  of  God.  It  requires  almost  a  miracle 
of  grace  to  dispose  the  covetous  man  to  exchange  his  love  of  gold 
for  the  love  of  Christ."] 


CREED,  Doctrine. 


James  1  :  23-25.  XI.   625.  Eph.  4  :  21.    As   truth  is   in  Jesus.   XL 

432.  1  Tim.  4  :  6,  16.   XI.  519.  1  Tim.  6  :  3.   Sound    words. 


CREED.  101 

the  words  of  our  Lord  Jesus  Christ,  the  doctrine  which  is  accord- 
ing to  godliness.  2  Tim.  1  :  13.  Hold  the  form  (pattern)  of 
sound  words.  XI.  531.  See  XI.  793-796. 

]Vee<l  and  Value  of  Creed  or  Formulated  Doclrine. 

It  will  not  do  for  us  to  say  we  are  more  concerned  with  life 
than  with  creed,  with  practice  than  with  thought,  with  piety 
than  with  speculation.  Life,  practice,  piety,  are  in  large 
measure  built  upon  creed — are  in  large  measure  determined 
by  and  dependent  upon  our  ideas  of  God,  our  conceptions  of 
duty,  of  salvation,  of  eternal  things  ;  and  this  creed,  these 
ideas  and  conceptions,  are  our  theology.     British  Qi/a}'ter/y. 

The  religious  sentiment,  deprived  of  its  natural  foundation  in 
dogma,  loses  its  definite  shape,  evaporates  and  dies.  Love 
cannot  exist  without  a  knowledge  of  the  character  and  quali- 
ties of  the  Being  to  be  loved.  Fear  can  possess  no  intelligent 
character  without  definite  acquaintance  w'lXh  the  object  of  fear, 
and  the  reasons  why  He  should  be  feared.  Gratitude  springs 
from  the  sense  of  benefits  received  and  from  the  contempla- 
tion of  the  generous  benevolence  of  the  Benefactor.  Desire 
must  be  directed  to  a  special  object  if  it  is  to  be  real  and 
operative.  Worship  is  the  expression  of  a  recognized  relation 
of  dependent  inferiority  between  the  worshiper  and  the  wor- 
shiped. Reverence  and  adoration  can  only  be  kindled  by 
the  consciousness  of  a  Being  competent  to  claim  them  by  the 
glory  of  His  attributes.  In  every  case  the  affection  is  called 
out  by  some  corresponding  truth.  The  hand  which  sweeps 
away  the  truth  necessarily  strangles  the  affection.  It  is  neces- 
sary, therefore,  in  order  to  keep  the  religious  sentiment  alive 
and  develop  it  into  affection,  to  present  religious  truth  in  such 
a  definite  shape  as  the  mind  can  grasp,  the  memory  retain, 
and  the  heart  appreciate,  and  at  the  same  time  to  invest  it 
with  certitude.  Yet  more  necessary  is  this  in  order  to  give  the 
sentiment  force  and  strength  enough  to  control  the  passions, 
form  the  character,  and  regulate  the  conduct.  All  loopholes 
of  escape  must  be  stopped,  and  the  conscience  brought  face 
to  face  with  realities  so  sure  and  great  as  to  abash,  before 
their  own  majesty,  the  arrogance  of  self-will  and  the  selfish- 
ness of  self-indulgence.  The  dogmas  of  the  Christian  faith 
are  invested  to  an  extraordinary  degree  with  both  these  char- 
acteristics. They  are  at  once  broad  and  simple  enough  for 
the  comprehension  of  the  most  ignorant,  and  yet  have  heights 
and  depths  about  them  surpassing  the  grasp  of  the  profound- 
est  intellect.  They  come  to  the  conscience  invested  with  a 
Divine  authority.     E.  Garbctt. 

The  Christian  doctrines  are  an  important  part  of  the  intellec- 
tual and  spiritual  wealth  of  the  world.  The  influence  of  these 
great  doctrines  and  ideas  is  undeniable.     Society  largely  owes 


102  CREED. 


to  them  its  refinement  and  cohesion,  philanthropy  its  impulse, 
the  course  of  civilization  its  progress  and  guidance.  They 
have  molded  the  life  and  shaped  the  conduct  of  the  best  of 
men  for  more  than  a  thousand  years.  Heroism  has  been 
kindled  by  their  light,  culture  perfected  by  their  discipline, 
character  transfigured  in  their  radiance.  Poetry,  music,  paint- 
ing, architecture,  have  sought  their  inspiration,  and  the  great 
imperishable  creations  of  genius  show  their  affinity  wHth  the 
finest  sensibilities  of  our  nature.  It  is  of  the  highest  themes 
and  the  most  inspiring  hopes  that  Christian  theology  speaks  ; 
of  the  love  of  the  heavenly  Father  toward  the  sinful  and  suf- 
fering children  of  men,  and  of  that  love  preparing  a  people  to 
conserve  the  law  of  righteousness  and  the  knowledge  of  sal- 
vation, giving  us  at  length,  in  Him  who  is  "the  brightness  of 
the  Father's  glory  and  the  express  image  of  His  person,"  a 
fuller  revelation  of  Himself,  and  giving  us  also  in  His  death 
redemption  from  sin,  in  His  life  the  type  of  perfect  humanity, 
in  His  resurrection  the  assurance  and  pledge  of  eternal  bless- 
edness.    British  Quarterly. 

The  victories  of  Christianity,  wherever  they  have  been  won, 
have  been  won  by  distinct  doctrinal  theology  ;  by  telling  men 
of  Christ's  vicarious  death  and  sacrifice  ;  by  showing  them 
Christ's  substitution  on  the  cross,  and  His  precious  blood  ; 
by  teaching  them  justification  by  faith,  and  bidding  them 
believe  on  a  crucified  Saviour;  by  preaching  ruin  by  sin, 
redemption  by  Christ,  regeneration  by  the  Spirit.     £p.  Rylc. 

There  is  a  clear  development  of  doctrine  in  the  Scriptures,  this 
development  reaching  its  climax  and  its  profoundest  doc- 
trinal depths  in  the  writings  of  Paul.  "  Back  to  Christ" 
is  the  phrase  now  used  by  those  who  would  cast  aside  the 
doctrinal  statements  formulated  by  the  Church  in  all  her  his- 
tory, and  even  throw  suspicion  on  the  Apostolic  teachings, 
and  take  the  words  only  of  the  Christ.  The  word  "  Credo" 
will  never  become  obsolete  while  a  Christian  believer  remains 
in  the  church  militant.  Creeds  may  have  occupied  too  large  a 
place,  but  the  cry  "  No  creed,  but  back  to  Christ"  will  never 
obtain.  In  order  to  get  back  to  Christ,  and  to  know  Him 
when  back  to  Him,  requires  the  whole  Bible,  Old  Testament 
and  New  ;  and  many  of  the  great  historic  creeds  will  be 
found  of  great  service  in  the  work.     Interior. 

Christianity,  it  is  sometimes  said,  is  a  life,  not  a  creed.  It  is  a 
spiritual  system,  and  has  nothing  to  do  with  dogmatic  affirma- 
tions. But  this  is  to  confuse  two  things  essentially  different 
— Christianity  as  an  inward  principle  of  conduct,  a  subjective 
religious  experience,  on  the  one  hand,  and  Christianity  as  an 
objective  fact,  or  an  historic  magnitude,  on  the  other.  But 
can  even  the  life  be  produced,  or  can  it  be  sustained  and 
nourished,  without  knowledge  ?     It  is  a  strange  idea  of  many 


CRITICISM.  103 

who  urge  this  objection  in  the  interests  of  what  they  conceive 
to  be  a  more  spiritual  form  of  Christianity,  that  "  spirituality" 
in  a  religion  is  somehow  synonymous  with  vagueness  and 
indefiniteness.  This  was  not  Paul's  idea  of  spirituality — he 
by  whom  the  distinction  of  "letter"  and  "spirit"  was  most 
strongly  emphasized.  The  region  of  the  spiritual  was  rather 
with  him,  as  it  is  throughout  Scripture,  the  region  of  clearest 
insight  and  most  accurate  perception — of  full  and  perfect 
knowledge  (epignosis).  His  unceasing  prayer  for  his  converts 
was,  not  that  their  minds  might  remain  in  a  state  of  hazy  in- 
distinctness, but  that  God  would  give  them  "  a  spirit  of 
wisdom  and  revelation  in  the  knowledge  of  Him,  having  the 
eyes  of  their  heart  enlightened,"  that  they  might  grow  up  in 
this  knowledge,  till  they  should  "all  attain  unto  the  unity  of 
the  faith  and  of  the  knowledge  of  the  Son  of  God,  unto  a  full 
grown  man,  unto  the  measure  of  the  stature  of  the  fullness  of 
Christ."     /.  Orr. 


CRITICISM.    References  and  Discussions. 

Critical  Views  and  Methods.  I.  56.  Rationalistic  Criticism.   I.  77. 

Limits  of  Legitimate  Criticism.  II.  16.  Codes  and  Critics.  II. 
116-120.  Law  and  Historical  Books.   VII.  22-25.         Witness  of 

Monuments.  VII.    26-34.  Finding  the   Law  in  Josiah's  Time. 

VII.  387-390.  Daniel.  Isa.  40-66.  Deuteronomy  and  LeviticaL 
Code  as  related  to  Post-Exilic  Period.  VII.  474,  5.  The  Law  in 
the  Times  of  Ezra  and  Nehemiah.   VII   478-481. 

Main  Questions  raised  by  so-called  Higher  Criticism  in  England  and 
America  :  Authorship  of  Pentateuch.  I.  70-79.  II.  21-25.  II.  626- 
633.    III.    18-20.   VII.    15-26.  Of  Isaiah,  chs.    40-66.   VIII.  15, 

182-202.  Of  Daniel.   IX.  204-216.  Of  Zechariah,  chs.   9-14. 

IX.  548.  See  Old  Testament  ;  Pentateuch.  Also  see  AP- 
PENDIX. 

God  has  tempered  all  together,  so  that  if  one  member  of  the  body 
suffers,  all  will  suffer  with  it.  It  may  be  persecuted,  neglected, 
maligned  or  controverted,  but  the  Scripture  may  not  be  broken. 
Destructive  criticism  may  go  to  work  with  its  penknife,  as  did  the 
infatuated  King  of  Judah  on  the  roll  of  Jeremiah's  prophecies. 
But  when  the  penknife  and  fire  have  done  their  worst,  the  writing 
is  calmly  restored,  as  it  was  before.  Our  Bible  cannot  be  taken 
to  pieces,  or  dissolved  into  its  elements.  Here  are  many  Books, 
and  yet  the  Book  is  one. 


104  CRITICISM. 

"  With  the  Eternal  Heraldry, 
And  signature  of  God  Almighty  stamped, 
From  first  to  last." 

— Donald  Fraser. 

Criticism  has  its  function,  but  it  must  be  a  subordinate  one.  The 
true  science,  whether  of  human  things  or  of  Divine  things,  must 
look  upward  and  not  downward,  toward  the  highest  end  of  knowl- 
edge, not  toward  the  intermediate  point  of  speculation  or  tJieory. 
Redford. 

For  the  Church  of  Christ  and  for  true  Christian  scholarship  the 
literary  study  of  the  Old  Testament  can  never  be  the  highest  aim; 
it  can  be  merely  a  means  to  an  end.  With  Christ  and  the  apostles, 
the  Church  has  always  seen  in  the  writings  of  Moses,  of  the  psalm- 
ists, and  of  the  prophets,  not  a  random  collection  of  literary 
remains,  useful  only  to  determine  the  state  of  civilization,  culture, 
and  religion  in  Israel,  but  rather  the  records  of  the  kingdom  of 
God  on  earth  as  it  was  developed  historically,  and  in  its  prepara- 
tory state,  until,  in  the  fullness  of  time,  when  the  proclamation  was 
heard  that  the  kingdom  was  at  hand,  the  preparatory  gave  way  to 
the  real,  the  old  covenant  to  the  new.  It  is  in  the  idea  of  the 
kingdom  of  God  that  Christian  theology  has  always  seen  the  sum 
and  substance  of  both  Testaments,  as  also  the  connecting  link 
between  them.     Schodde. 

Among  all  the  evils  with  which  he  charged  the  Jews,  Christ  never 
once  intimated  that  they  had  in  any  degree  corrupted  the  canon 
either  by  addition,  or  diminution,  or  alteration.  Since  with  so 
much  zeal  He  purged  the  temple,  and  so  often  and  sharply  repre- 
hended the  Jews,  for  perverting  the  true  sense  of  the  Scriptures, 
much  more,  we  may  be  assured,  would  He  have  condemned  them, 
if  they  had  tampered  with,  or  vitiated,  these  sacred  writings  ;  but 
of  this  He  never  accused  them.  By  often  referring  to  the  "  Scrip- 
tures,"  which  He  declared  "cannot  be  broken,"  the  Lord  Jesus 
Christ  has  given  His  full  attestation  to  the  whole  of  them  as  the 
unadulterated  Word  of  God.     R.  Haldane. 

It  is  important  to  observe  in  these  days  how  the  Lord  here  includes 
the  Old  Testament  and  all  its  unfolding  of  the  divine  purposes, 
regarding  Himself,  in  His  teachings,  of  the  citizens  of  the  kingdom 
of  heaven.  I  say  this  because  it  is  always  in  contempt  and  set- 
ting aside  of  the  Old  Testament  that  rationalism  has  begun. 
First,  its  historical  truth,  then  its  theocratical  dispensation,  and 
the  types  and  prophecies  connected  with  it,  are  swept  awaj'  ;  so 
that  Christ  came  to  fulfill  nothing,  and  becomes  only  a  teacher  or 
martyr  ;  and  thus  the  way  is  paved  for  a  similar  rejection  of  the 
New  Testament,  beginning  with  the  narratives  of  the  birth  and 
infancy  as  theocratic  myths,  advancing  to  the  denial  of  His  mir- 
cles,  then  attacking  the  truthfulness  of  His  own  sayings,  which 
are  grounded  on  the  Old  Testament  as  a  revelation  from  God, 
and  so  finally  leaving  us  nothing  in  the   Scriptures  but,  as   a   Ger- 


CRiriGISM.  105 

man  writer  of  this  school  has  expressed  it,  a  mythology  not  so 
attractive  as  that  of  Greece.  That  this  is  the  course  which  un- 
belief has  run  in  Germany  should  be  a  pregnant  warning  to  the 
decriers  of  the  Old  Testament  among  ourselves.  It  should  be  a 
maxim  for  every  expositor  and  every  student  that  Scripture  is  a 
whole,  and  stands  or  falls  together.  Dean  A/ford,  Comineut.  on 
Matt.  5  :  18. 

The  Bible  has  been  used  for  millenniums.  On  the  ground  of  its 
authoritativeness  as  a  source  there  has  been  elaborated  a  system 
of  belief.  This  system  of  belief  is  accepted  by  many  as  true. 
Not  simply  because  of  the  fact  that  it  is  built  of  materials  fur- 
nished by  the  Bible,  but  because  of  its  beneficent  results  and  its 
adaptation  to  human  needs  and  its  appeal  to  the  human  heart,  it 
is  received  as  the  truth.  Now  comes  the  Higher  Criticism  with  a 
demand  for  a  hearing  on  the  validity  and  value  of  the  sources  of 
this  faith.  It  claims  to  have  an  important  message  regarding 
these.  When  the  message  is  heard,  it  is  found  that  it  consists  in 
assertions  inconsistent  with  the  authoritativeness  of  the  sources. 
...  If  the  religious  faith  of  men  is  built  upon  the  content  of 
given  documents,  and  the  content  of  those  documents  be  proved 
either  partly  or  in  whole  worthless,  it  must  needs  follow  that  the 
faith  be  reconstructed  after  the  proof  has  been  established.  The 
extent  of  the  reconstruction  maybe  large  or  small  ;  it  may  amount 
to  a  slight  revision  or  a  complete  revolution  ;  it  may  be  nothing 
but  the  elimination  of  unreal  features  from  Christianity  ;  or  may 
be  the  surrender  of  its  distinctive  features,  reducing  it  to  a  mere 
natural  religion.  This  last  is  certainly  possible.  The  religious  or 
doctrinal  bearings  of  the  Higher  Criticism  cannot  be  a  matter  of 
indifference  to  the  man,  no  matter  what  he  may  think  as  a  scholar. 
.  .  .  The  evangelical  critic  does  not  consider  that  a  conclusion 
reached  by  purely  critical  methods,  and  having  less  than  a  demon- 
strative force,  is  completely  established  until  its  consistency  with 
the  evangelical  faith  has  been  made  clear.  He  has  already  adopted 
his  faith  as  a  matter  of  vital  moment  to  him  ;  it  has  an  irrefrag- 
able force  in  his  estimation  ;  he  must  therefore  certainly  take  the 
attitude  of  one  who  has  the  means  of  testing,  modifying,  correct- 
ing, and  even  rejecting  merely  conjectural  results.  Only  thus  can 
he  be  rational  and  loyal  to  what  he  holds  to  be  the  truth  and  to 
have  the  force  of  something  more  than  conjecture.  A.  C.  Zenos, 
"  Elements  of  the  Higher  Criticism.'' 

It  is  a  singular  coincidence  that  those  pfirtions  of  the  Old  Testament 
which  are  most  essential  to  New  Testament  theology,  as  the  Pen- 
tateuch, the  book  of  Daniel,  and  the  latter  part  of  Isaiah,  are  just 
those  parts  which  Rationalist  criticism  has  selected  as  the  favorite 
fields  on  which  to  display  its  skill.  Those  Messianic  predictions 
which  it  can  explain  with  plausibility  as  expressing  Jewish  hopes 
of  earthly  grandeur  and  prosperity,  and  incompatible  with  the 
teaching  of  Christ,  it  pronounces  to  be  genuine.     The  prophecies 


1U6  CRITICISM. 

which  represent  the  Son  of  Man  as  a  heavenly  judge  coming  in  the 
clouds  of  heaven  (Dan.  1)  ;  the  Messiah  as  cutoff  (Dan.  9)  ;  Sion's 
King  as  meek  and  lowly  and  riding  upon  an  ass  (Zech.  9)  ;  the 
Good  Shepherd  sold  for  thirty  pieces  of  silver  (Zech.  12  :  10,  13)  ; 
despised  and  rejected  of  men,  cut  off  out  of  the  land  of  the  living, 
one  upon  whom  the  Lord  hath  laid  the  iniquity  of  us  all  (Isa.  53), 
are  just  the  predictions  which  it  endeavors  to  prove  ungenuine. 
A.  McCaid. 

According  to  the  "modern  critics,"  the  evangelists  may  make  mis- 
takes in  dates,  in  the  interpretation  of  parables  ;  the  Gospels  may 
be  composed  of  successive  layers  of  unauthenticated  oral  tradition  ; 
Genesis  may  be  full  of  myths  ;  Deuteronomy  may  be  a  postdated 
concoction  got  up  for  a  purpose  ;  Abraham,  Isaac,  and  Jacob  may 
be  no  longer  historical  persons,  but  "eponymous  heroes;"  the 
Prophets  may  be  emptied  of  all  predictive  element  ;  and  the  Mes- 
sianic Psalms  may  be  emptied  of  Christ;  and  Ruth,  Esther,  and 
Daniel  may  "  have  only  a  very  slender  historical  basis"  .  .  .  and 
yet  the  real  Word  of  God  remains  unaffected  by  all  such  results, 
and  its  certainty  is  quite  unimpaired.  But  the  skeptic  comes 
along,  and  he  says,  "  What  mockery  !  Your  Book  is  wrong  in  its 
chronology,  wrong  in  its  history,  wrong  in  its  sequence,  wrong  in 
its  earlier  moralities,  and  it  cannot  be  right  in  its  religion.  It  is 
not  a  reliable  guide  in  facts,  neither  can  it  be  a  trustworthy  guide 
in  doctrines.  In  all  points  where  we  can  definitely  test  it,  it  breaks 
down  ;  why  should  we  depend  on  it  when  it  treats  of  matters  be- 
yond the  reach  of  mortal  ken  ?  It  tells  us  of  earthly  things,  and  it 
tells  us  wrong.  How  shall  we  believe  it  when  it  speaks  of  heav- 
enly things  ?"  If  this  is  the  best  case  we  can  put  before  the  great 
jury  of  humanity,  the  average  man  of  the  world,  naturally  an  un- 
believing animal,  will,  we  fear,  side  with  the  skeptic,  and  I  for  one 
cannot  blame  him  if  he  does.      Wilson. 

Pure  conjecture  has  no  place  in  scientific  criticism.  As  a  matter  of 
fact,  conjecture  is  resorted  to  by  critics  only  as  a  last  resource,  and 
on  the  ground  that  the  facts  at  hand  do  not  lead  to  a  satisfactory 
conclusion.  Results  based  on  conjecture  are  distrusted  universally 
as  admitting  too  much  play  to  the  subjective  element  in  the  critic 
and  thus  vitiated  by  personal  preferences  based  on  his  education, 
temperament,  or  previous  beliefs.     A.  C.  Zenos. 

Historical  criticism  of  the  Old  Testament,  so  far  as  its  results  are  rev- 
olutionary and  destructive,  proceeds  upon  utterly  unwarrantable 
assumptions.  It  denies  the  reality  of  supernatural  revelation  and 
guidance.  It  sneers  at  miracles,  and  discredits  any  history  which 
contains  them.  It  resolves  predictions  into  happy  guesses,  or  re- 
gards them  as  uX.te.re.d  post  eve/itutii.  It  claims  that,  where  a  law  is 
generally  disregarded  and  violated,  the  statute  could  not  have  ex- 
isted. It  insists  that  a  steady  upward  evolution  is  the  universal 
law  of  history,  and  that  Israel  therefore  could  not  have  fallen  from 
monotheism  into  idolatry,  but  must  have  risen  from  fetichism  into 


CRITICISM.  107 

monotheism.  But  every  one  of  these  assumptions  is  unscientific, 
and  is  discredited  by  history.  Revelation  is  a  permanent  feature 
of  life,  as  our  ethical  intuitions  and  religious  aspirations  prove. 
Conscience  is  the  mightiest  of  forces,  supporting  the  authority  of 
moral  law  as  uncreated  and  eternal  ;  and  conscience  and  moral 
law  bring  all  life  into  living  contact  with  the  supernatural  and 
spiritual.  God  is  immanent  in  the  life  of  the  world.  Theism 
granted,  and  miracles  are  possible,  while  the  resurrection  of  Jesus 
Christ  blocks  the  path  of  every  man  who  ventures  upon  their  uni- 
versal rejection.  All  history  is  luminous  with  ethical  ideals  which 
have  been  widely  disregarded.  The  golden  rule  is  not  even  now 
obeyed  ;  did  not  Christ  then  utter  the  words  ?  And  is  it  true  that 
an  unbroken  line  of  upward  development  is  the  story  which  his- 
tory tells  ?  Its  pages  are  full  of  the  record  of  political  and  religious 
apostasies.  The  early  days  of  Greece  were  the  best.  The  first 
centuries  of  Rome  were  the  brightest.  Primitive  Christianity  was 
better  than  its  medieval  type,  and  our  theological  reformers  make 
the  cry,  "  Back  to  Christ,"  their  watchword.  The  record  of  the 
Old  Testament  religion  corresponds,  in  its  broad  outlines,  to  the 
general  history  of  the  world,  a  constant  and  fierce  battle,  a  succes- 
sion of  apostasies  and  reformations.  Destructive  criticism  discred- 
its its  own  results  by  its  unhistorical  and  unscientific  assumptions  ; 
and  as  the  foundations  are  laid  in  the  quicksand,  the  elaborate  su- 
perstructure is  doomed  to  collapse  without  the  cost  and  the  fatigue 
of  bombardment.  When  historical  criticism  ceases  to  make  its  con- 
clusions the  premises  of  its  argument,  it  will  be  time  enough  to 
take  it  seriously. 
If  the  philosophical  postulates  of  destructive  criticism  are  unscien- 
tific and  unhistorical,  the  conscious  and  wholesale  literary  immo- 
rality which  it  charges  upon  the  biblical  writers  provokes  the  re- 
sentment of  every  fair-minded  student.  It  would  not  be  so  bad  if 
the  literature  were  evaporated  into  romance.  But  it  is  branded  as 
counterfeit  and  as  deliberately  reversing  the  order  of  facts,  as  trans- 
ferring to  ancient  times  what  was  an  afterthought  and  a  late  priestly 
invention.  Deuteronomy  is  declared  not  to  have  been  found  in 
Josiah's  reign  by  Hilkiah,  but  to  have  been  written  by  him,  and 
palmed  off  upon  the  king  and  the  nation  as  a  creditable  record  of 
what  Moses  said  and  commanded  in  the  plains  of  Moab.  We  are 
told  that  this  pious  act  must  not  be  condemned  as  forgery,  be- 
cause literary  methods  were  not  as  strict  as  they  now  are,  and  that 
wholesale  plagiarism  was  universally  practiced  ;  that  speeches  were 
credited  to  men  which  they  never  uttered,  and  which  only  repre- 
sented what  the  author  imagined  they  might  or  must  have  said  ; 
and  that  the  emergency  which  confronted  Josiah  was  such  that  ex- 
traordinary measures  were  required  to  meet  it.  But  we  look  m 
vain,  through  the  ethics  of  the  prophetical  literature  which  con- 
fessedly was  in  existence  at  that  time,  for  any  intimation  that  the 
end  justifies  the  means.     Every  prophet  would  have  denounced  the 


108  CRITICISM. 

maxim  ;  and  this  prophetic  environment  makes  it  incredible  that 
so  stupendous  a  literary  invention,  upon  which  the  political  for- 
tunes of  so  many  depended,  could  have  been  undertaken  and  car- 
ried forward  to  success.  The  audacity  of  the  priest  amazes  one, 
and  the  stupidity  of  the  people  passes  comprehension.  Was  there 
no  way  of  determining  whether  Hilkiah's  roll  was  an  old  or  a 
new  one  ?  It  was  not  kept  under  lock  and  key.  It  was  read 
not  only  to  Shaphan,  the  scribe,  as  a  co-conspirator,  but  also 
to  the  king,  who  was  not  let  into  the  secret,  and  then  to  large 
public  assemblies  which  the  king  summoned.  Friends  and  foes 
of  the  reform  movement  were  present,  saw,  and  heard,  and  not  a 
voice  was  lifted  against  the  solemn  covenant  which  was  publicly 
entered  into  over  this  roll  which  Hilkiah  had  produced  ;  and  yet 
it  was  all  an  invention  !  Seriously,  what  shall  be  said  of  such  his- 
torical criticism  ? 

Much  in  the  same  way  the  middle  books  of  the  Pentateuch  are  de- 
clared to  be  a  post-exilian  product,  the  work  of  an  ambitious  priest- 
hood, who  dressed  up  their  ordinances  in  the  literary  garments  of 
the  wilderness  life  to  give  them  easy  currency  among  the  people, 
and  then  invented  the  whole  series  of  patriarchal  stories  as  a  fit- 
ting imaginary  introduction.  Moses  cannot  be  regarded  as  the 
author  even  of  the  Decalogue.  To  admit  that  would  involve  the 
high  antiquity  of  the  first  chapter  of  Genesis.  The  Psalter  is 
brought  dowm  bodily  to  the  period  of  the  second  temple,  and  David 
vanishes  from  its  pages  altogether.  Joel  cannot  possibly  be  allowed 
a  place  among  the  older  prophets,  because  his  testimony  to  the 
ancient  ritual  is  too  varied  and  explicit.  Chronicles  is  a  priestly 
fabrication  throughout,  and  wholly  unworthy  of  credence.  If  sim- 
ilar passages  are  found  in  Judges  and  Kings,  subtle,  artless,  and 
undesigned  coincidences,  they  are  quietly  checked  off  as  interrupt- 
ing the  narrative,  introducing  irrelevant  ideas  and  interpolations 
by  an  unknown  priestly  redactor.  Such  critical  judgments  would 
be  strange  enough  if  the  books  in  question  were  only  private 
pamphlets,  having  a  narrow  and  official  circulation.  But  the 
hypothesis  is  a  most  monstrous  one  when  it  is  applied  to  docu- 
ments which  constituted  a  popular  literature,  which  passed  into 
many  hands  and  were  freely  circulated,  and  which  were  divided 
into  pericopes  and  regularly  read  in  a  thousand  synagogues.  As 
well  suppose  that  Robinson  Crusoe  and  the  Arabian  JVights  will  ever 
be  read  in  our  churches  with  the  gospels  and  the  epistles.  The 
theory  brings  the  indictment  of  forgery  against  the  entire  nation, 
a  supposition  so  violent  that  it  needs  only  to  be  plainly  stated  to 
be  instantly  and  indignantly  rejected.  The  nation's  imprimatur 
will  count  for  something  with  every  reader  who  has  no  particular 
theory  to  defend.  He  may  find  difficulties  and  discrepancies,  as  he 
does  in  any  similar  historical  record,  but  he  cannot  regard  the 
entire  literature  a  lie. 

The  tortuous  way  in  which  even  moderately  conservative  critics  deal 


DAY  OF  THE  LORD.  109 

with  Hilkiah's  discovery  of  Deuteronomy  has  a  tendency  to  create 
a  profound  distrust  of  the  literary  ethics  of  the  critical  procedure. 
One  intimates  that  the  kernel  of  Deuteronomy  is  old  and  of  Mosaic 
origin,  but  that  its  "  parenetic  setting"  belongs  to  the  age  of  Josiah, 
and  that  it  may  be  described  as  the  "prophetic  reformulation  and 
adaptation  to  new  needs  of  an  older  legislation."  Another  is  some- 
what more  blunt  when  he  says  that  Hilkiah  is  not  the  author  of  the 
Deuteronomic  Code,  but  of  "  a  new  codification  of  an  ancient  code," 
of  an  ancient  code  which  was  found,  and  which  after  its  discovery 
was  cast  into  a  new  historical  form.  His  theory  is  that  "  an  ancient 
Mosaic  code  was  discovered  in  Josiah's  time,  and  that  the  code  was 
put  into  a  popular  rhetorical  form  as  a  people's  law  book  for  prac- 
tical purposes  under  the  authority  of  king,  prophet,  and  priest." 
This,  we  are  told,  we  are  at  liberty  to  "  supposed  Certainly,  and 
we  may  suppose  a  great  many  more  things,  without  a  scintilla 
of  evidence,  and  squarely  in  the  face  of  the  record.  The  roll,  what- 
ever it  may  have  contained,  is  said  to  have  been  found,  and  to  have 
been  read,  as  found,  to  Shaphan,  to  the  king,  and  to  the  people. 
There  is  no  intimation  of  a  recodification,  or  of  the  addition  of  a 
new  "  parenetic  setting."  It  does  not  help  the  matter  to  say  that 
the  literary  forgery  was  only  in  the  dress.  Coin  is  none  the  less 
counterfeit  because  it  contains  a  little  genuine  metal.  If  we  may 
suppose  that  the  parenetic  setting  was  invented,  why  must  we  sup- 
pose the  code  to  have  been  ancient  ?  Whatever  date  may  be  as- 
signed to  Deuteronomy,  assuming  Hilkiah's  roll  to  have  been  the 
original  Deuteronomy — which  cannot  be  proved — it  would  seem  to 
be  clear  that  there  cannot  be  any  middle  ground  between  its  being 
a  wholesale  literary  fraud  and  its  discovery  in  its  present  form  in 
Josiah's  reign.  Its  present  parenetic  setting  may  have  been  given 
to  it  long  after  Moses,  but  to  regard  the  parenetic  setting  as  a  later 
literary  artifice,  and  the  attempt  to  associate  that  setting  with  the 
discovery  of  an  ancient  code  by  Hilkiah,  is  substantially  a  surrender 
to  Wellhausen.  It  is  not  so  intended  ;  but  plain  men  will  not  be 
able  to  make  anything  else  out  of  it.  The  critics  mean  well,  but 
they  show  a  strange  ethical  twist  when  they  deceive  themselves  by 
phrases  and  conjectures  whose  emptiness  appears  as  soon  as  they 
are  stripped  of  their  rhetoric.  A.  J,  F.  Behrends,  "  Old  Testament 
under  Fire. " 


DAY  OF  THE    LORD,   Great   Day,  The   Day,   That  Day, 
Day  of  Christ,  Day  of  Judgment. 

Day  of  the  Lord  :  Joel  1:15.  J^ead  IX.  389-392.         Zeph.  1  :  14.   IX. 
526.  Isa.    13  :  9.  Zech.  14  :  1.  Mai.  4:5.  1  Cor.  5  :  5. 

2  Cor.  1  :  14.  1  Thes.  5  :  2. 


110  DEA  CON— BE  A  TH. 

Great  Day  :  Rev.  6  :  IV.   Of  His  wrath.         Jude  6.  Judgment  of  the 

great  day. 
The    Day  :     Mai.     4  :  1.   Cometh.  Heb.     10  :  25.    Approaching. 

2  Pet.  3  :  10.   Will  come  as.  1  Cor.  3  :  13.   Shall  declare  it. 

That  Day  :  Mai.  3  :  IT.   When  I  make  up  My  jewels.         Matt.  1  :  22. 

Will  say,   Lord.  Matt.   24  :  36.   Knoweth   no   man.  2    Tim. 

1  :  12.   Committed    to    Him    against.         Vs.    13.   Find    mercy    in. 

2  Tim.  4  :  8.  Crown  the  Lord  shall  give  me  in  that  day. 
Day  of  Christ  :   Phil.  2  :  16.   May  rejoice  in  the  day  of  Christ. 

Day    of    Judgment:    Eccles.    12  :  14.  Matt.    10  :  15  ;  12  :  36. 

Acts  17  :  31.        2  Pet.  2:9.        1  John  4  :  7.       Jude  6.        Described. 
Matt.    25  :  31-46.  Rom.   2  :  5,  6,  16.         2  Cor.   5  :  10.  Rev. 

20  :  11-18.   XI.  770-VV3.         See  Condemnation,  p.  93, 


DEACON. 


Acts  6  :  1-6.  Seven  deacons,  set  apart  by  prayer  and  laying  on  of 
hands.  Some  of  their  duties.  XI.  45.  1  Tim.  3  :  8-13.  Character 
and  qualifications.  XI.  514. 


DEATH. 

First  Announced. 


Gen.  3;  19.   Unto  dust  shalt  thou  return.  1.194.  Appointed  to  all. 

Heb.    9  :  27.   Appointed   unto  men  once  to  die.  Eccles.  3  :  2. 

A  time  to  die.  VI.  455.  Eccles.  8  :  8.  No  man  hath  power  to 
retain  the  spirit.  VI.  490,  1.  Eccles.  9:5.  Living  know  that 
they  shall  die.  VI.  496.  Eccles.  12  :  7.  Dust  to  dust.  VI.  515- 
517.  Jer.  16  :  6.  Great  and  small  shall  die.  1  Sam.  14  :  14. 
We  must  needs  die.  III.  428.  Deut.  31  :  14,  16.  II.  718,  719, 
729.  XI.  361. 

The  event  determined  by  Ood. 

Job  30  :  23.  Thou  wilt  bring  me  to  death.  VI.  159.  Job  14  :  5. 
Number  of  his  months  is  with  Thee.  VI.  87.  Ps.  68  :  20. 
Unto  Jehovah  the  Lord  belong  the  issues  from  death.  V.  465. 
John  14  :  3. 


BE  ATE.  Ill 

References  to  Mrieked. 

1    Cor.    15:56.   Sting   of   death    is    sin.   XI.    340.  Eccles.   8:  10. 

Wicked  buried.  VI.  491.  Prov.  14  :  32.  Thrust  down  in  evil- 
doing. 

Christ,  Victor  over  death. 

Heb.  2  ;  14,  15.  Through  death  destroyed  the  power  of  death.  XI. 
561,  2.  1  Cor.  15  :  26.  The  last  enemy  destroyed  is  death.  XI. 
335.  Isa,   25  :  8.  He    hath    swallowed    up  death.  VIII.   118- 

121,  9.  2  Tim.  1  :  10.  Abolished  death.  1  Cor.  15:  54-57. 
Swallowed  up  death  in  victory.  XI.  340.  Hosea  13  :  14.  IX. 
377.         Rev.  21  :  4.   No  more  death. 

Death  or  righteous— of  saints. 

"  Dead    with    Christ."  Rom.    6  :  8.  Col.    2  :  20.  "  Dead    in 

Christ."  1  Thes.  4  :  16.  Prov.  14  :  32.  Righteous  hath  hope  in 
his  death.  VI.  327,  Isa.  57  :  1,  2.   Righteous  taken  away  from 

evil.   He  entereth  into  peace.   VIII.    320.  Ps.   37  :  37.   Latter 

end  of  the  upright  is  peace.  IV.  283.  1  Cor.  3  ;  22.  Death  is 
yours.  XI.   291.  Rom.   8  :  38.   Nor  death   can   separate  from 

love  of  God.  XI.  243.  Ps.  73  :  24-26.   Afterward  receive  me  to 

glory.  V.   11-14.  Ps.   116  :  15.   Precious  in  the   sight   of  the 

Lord  is   the  death  of   His  saints.   V.  269-276.  Rev.    14  :  13. 

Blessed  the  dead  who  die  in  the  Lord.  XI.  759.  John  11  :  25. 
Though  dead  yet  shall  he  live.  X.  347.  John  14  :  3.  I  will  re- 
ceive you  unto  Myself.  X.  480. 

The  saint's  deatii  a  sleep,  with  blissful  awaliing;. 

Ps.  13  :  3.   The  sleep  of  death.   IV.   104.  1    Thes.  4  :  14,  17,   18. 

Them  that  are  fallen  asleep  in  Jesus  will  God  bring  with  Him. 
So  be  ever  with  the  Lord.  XI.  492,  3.  Acts  7  :  60.  He  fell 
asleep.  XI.  54.  Ps.  17:  15.    Satisfied   when    I  awake  in  Thy 

likeness.   IV.  129-133. 

State  of  the  Blessed  Dead. 

Immediate  and  Intermediate.  Luke  23  :  43.  To-day  shalt  thou 
be  with  Me  in  Paradise.   X.  546.  Ps.   73  :  24.   Thou   shalt   re- 

ceive me  to  glory.  V.  11,  275,  6.  Phil.  1  :  21,  23.  To  die  is 
gain.  To  depart  and  be  with  Christ.  XI.  448,  9.  Also  read  XI. 
331,  340,  759.   X.  349. 

[There  is  a  recognizable  "  intermediate  state,"  a  period  and  a  con- 
dition between  death  and  the  resurrection,  between  the  present, 
of  the  dead,  and  the  general  judgment,  between  the  spiritual 
sowing  and  the  harvest  home.  The  Romanists  entered  this  state 
and  filled  it  with  their  purgatory — a  purely  fiduciary  and  finan- 
cial institution.     A  school  of  Protestant  dreamers  filled  it  with  a 


113  DEATH. 

second  probation.  Out  of  these  two  a  third  scheme  has  been 
created — a  high  school  or  university  for  the  race,  where  they  shall 
make  progress  in  sanctification.  Wliat  living  man  knows  any- 
thing about  it  ?  Not  one.  In  Scripture  there  are  the  barest 
glimpses  into  that  shadowy  land.     Inferior.^ 

Helpful  References  and  Sui^gi^estive  Thought. 

Job  U  :  10,  14.  Where  is  He?  Shall  He  live  again  ?  VI.  88-90. 

Death  to  the  aged.  Job  5  :  26.  As  a  shock  of  corn  in  its  season. 
VI.  4:3,  4.         Of  the  strong.     Jer.  48.  Staff  broken.  VIII.  568. 

Condition  of  the  Infant  dead.  XI.  221.  Death  by  Translation. 
Enoch  and  Elijah.   I.  225,  6.   VII.  159,  160. 

The  righteous  dead  still  live  in  their  influence.  Ps.  112  :  6.  The 
righteous  shall  be  had  in  everlasting  remembrance.  V.  252. 
Heb.  11  :  4.  Dead,  yet  speaketh.   XI.  597. 

God  glorified  in  the  manner  of  dying.  John  21  :  19.  By  what  death 
he  should  glorify  God. 

Further  Suggestive  Thought.  II.  597,  8.  718,  9.  729.  VII.  346-348. 
See  Resurrection  ;  Immortality  ;  He.a.ven. 

[The  death  of  the  body  is  the  separation  of  the  soul  from  the 
body  ;  but  the  death  of  the  soul  is  the  separation  of  the  soul 
from  God.     Augustine. 

Death  may  be  regarded  as  "the  last  enemy,  as  it  brings  to  a  final 
and  abiding  issue  the  life-process  of  probationary  training,  and 
forever  closes  all  opportunity  of  obtaining  Divine  forgiveness, 
acceptance,  and  restoration  tochildship.  Hence  its  only  'sting' 
is  found  in  unforgiven  and  unremitted  sin.  But  to  the  soul  that 
trusts  in  Christ,  death  has  no  sting,  for  he  himself  has  been 
destroyed  by  Christ.  The  word  of  the  Master  is  both  sustaining 
and  sure,  '  He  that  believeth  in  Me  shall  never  die.'  "     B. 

The  Pauline  statement  is,  "Through  one  man  sin  entered  into 
the  world  and  death  through  sin  ;  and  so  death  passed  unto  all 
men,  for  that  all  have  sinned."  So  far  from  regarding  this  re- 
lation of  human  death  to  sin  as  an  excrescence  of  the  Christian 
view,  which  may  be  dropped  without  detriment  to  its  substance, 
I  regard  it  as  a  truth  most  fundamental  and  vital — organically 
connected  with  the  entire  Christian  system.  Its  importance 
comes  out  most  clearly  when  we  consider  it  in  the  light  of  the 
Christian  doctrine  of  Redemption.  The  Bible  knows  nothing 
of  an  abstract  immortality  of  the  soul,  as  the  schools  speak  of  it  ; 
nor  is  its  Redemption  a  Redemption  of  the  soul  only,  but  of  the 
body  as  well.  It  is  the  Redemption  of  man  in  his  whole 
complex  personality — body  and  soul  together.  It  was  in  the 
body  that  Christ  rose  from  the  dead,  ascended  to  heaven,  and 
lives  and  reigns  there  for  evermore.  It  is  His  promise  that,  if 
He  lives,  we  shall  live  also  ;  and  this  promise  includes  a  pledge 
of  the  resurrection  of  the  body.  The  truth  which  underlies  this 
is,  that  death  for  man   is  an  effect  of  sin.     It  did  not  lie  in  the 


DEMON! A  C— DESPONDENCY— DILIGENCE.  1 1 3 

Creator's  original  design  for  man  that  he  should  die — that  these 
two  component  parts  of  his  nature,  body  and  soul,  should  ever 
be  violently  disrupted  and  severed,  as  death  now  severs  them. 
Death  is  an  abnormal  fact  in  the  history  of  the  race  ;  and  Re- 
demption is,  among  other  things,  the  undoing  of  this  evil,  and 
the  restoration  of  man  to  his  normal  completeness  as  a  personal 
being,     /.  Orr,] 


DEMONIAC,  "Devil." 

See  X.  118,  219-221. 


DESPONDENCY.  "Cast  Down."  "Disquieted."  En- 
couragement to  be  Strong,  of  good  Courage,  to 
Trust,  to  Hope  in  and  Wait  on  the  Lord: 

Ps.  27  :  13,  14.  Be  strong,  and  let  thine  heart  lake  courage.  Yea, 
wait    thou    on    the    Lord.  IV.  205-212.  Ps.    31  :  24.   IV.   236. 

Deut.  31  :  6,  7.  II.  716.  Josh.  1  :  6,  9,  18.  III.  38,  41.  1  Kings 
2  :  2.   III.   481.  Ps.  119  :  25,  28.    V.    298,  300. 

Ps.  42  :  5,  11.  Why  cast  down  ?  Hope  in  God,  for  I  shall  yet  praise 
Him.   IV.  310-319,   322.  2   Cor.  4  :  9.  Cast  down  but  not  de- 

stroyed. 2  Cor.  7  :  6.  God  comforteth  those  that  are  cast  down. 
XL  371.  Ps.  56  :  3.  What  time  I  am  afraid,  I  will  put  my  trust 
in  Thee.  IV.  395.  Special  Treatment  of  Elijah.  VII.  119-126. 
See  Affliction  ;  Anxiety  ;  Infirmity  ;  Faith  ;  Hope  ;  Waiting 
ON  God. 


DILIGENCE.     Idleness. 

Diligence,  or  Industry,  tends  to  Thrift,  Competence 
and  Honor.  Prov.  lO  :  4.  Hand  of  the  diligent  maketh  rich. 
VI.  296.  Prov.  13  :  4.  The  soul  of  the  diligent   shall  be  made 


114  DIVORCE— DOUBTS. 

fat.   VI.  313.  Prov.  12  :  24.  27.  The  hand  of  the  diligent  shall 

bear  rule.  The  precious  substance  of  men  is  to  the  diligent.  VI. 
311.  Prov.  21  :  5.  The  thoughts  of  the  diligent  tend  only  to 
plenteousness.  VI.   371,  Prov.  22  :  29.  A   man   diligent   in    his 

business  shall   stand   before   kings.   VI.   382,  383.  Prov.  27  :  23. 

Be  thou  diligent  to  know  the  state  of  thy  flocks.  VI.  411.  Prov. 
31  :  27.         Rom.  12  :  11.   In  diligence  not  slothful.   XI.  260. 

Idleness,  or  Slotlifulness,  tends  to  Waste,  Want, 
Wretchedness,  and  Disgrace.  Prov.  18:  9.  He  that  is 
slack  in  his  v^^ork  is  brother  to  a  destroyer.  VI.  351.  Prov.  19:  15. 

An    idle    soul    shall    suffer  hunger.  VI.   360.  Prov.  13:4.   The 

sluggard  desireth  and  hath  nothing.   VI.   313.  Prov.  20  ;  4.  The 

sluggard  shall  beg  in  harvest  and   have  nothing.  Prov.  6  :  6-11. 

Go  to  the  ant,  thou  sluggard.  Thy  want  shall  come  as  an  armed 
man.   VI.   277.  Prov.    15  :  19.   The    way  of  the    sluggard   as  a 

hedge    of    thorns.   VI.   333.  Prov.  24  :  30-34.   Vineyard   of  the 

slothful  all  grown  over  with  thorns.  VI.  398,399.  Eccles.  10  :  18. 

By  slothfulness  the  roof  sinketh  in,  and  through  idleness  the  house 
leaketh.   VI.   505.  1  Tim.  5:8.   If  any   man  provide   not  for  his 

own,  he  is  worse  than  an  infidel.  XI.  521.  Prov.  26  :  14,  16.  VI. 
405. 

Applied  to  spiritual  acting : 

Heb.  6  :  11,  12.  Show  diligence,  ...  be  ye  not  sluggish,  but  imi- 
tators of  them  who  through  faith  and  patience  inherit  the 
promise,  XL  576.  2  Pet.  3  :  14.  Be  diligent,  that  ye  maybe 
found  of  Him  in  peace,  without  spot  and  blameless.  2  Pet. 

1  :  10.  Give  the  more  diligence  to  make  your  calling  and  elec- 
tion sure.  XI,  672, 


DIVORCE.    Unlawful  Connections. 

II.  458-461.  Matt.  5  :  31,  32.    X    152.  Matt.  19  :  3-9.  X.  385-387. 

1  Cor.  5  :  1-5.  XI.   294.  1  Cor.  7  :  11,  13-15,  39.  XI.  300.        See 

Commandments,  Seventh  j  Family,  Marriage. 


DOUBTS,  Doubting. 


Ps.  73.  V.  16.         Ps.  112.  V.  254.         Dan.  5  :  16.  IX.  257.         2  Cor. 
7  :  5.  XL   371. 


DRUNKEN  NESS.  115' 

Antidotes  :  Faitli  and  Obedience. 

Mark  14  :  30,  31.  Wherefore  doubt  ?  X.  248.  Mark   11  :  23.   If 

ye  have  faith  and  doubt  not.  X.  415.  John  7  :  17.  If  any  one 
wills  to  do  the  will  of  God  he  shall  know.  X.  304.  Acts 
10:20.  Doubting  nothing.   XI.   74.  Rom.  14:  23.  XI.  270. 

1  Tim.  2  :  8.   Pray  without  doubting. 

Personal  investigation  and  testing:  invited. 

Doubters  asked  to  examine  the  reasonableness  of  God's  claim  to 
obedience  and  trust,  and  to  test  by  personal  experience  the 
validity  and  sufficiency  of  the  covenant  promises  of  God 
touching  the  Redemption  accomplished  by  Christ  Jesus  sealed 
and  assured  by  the  regenerating  energy  of  the  Holy  Spirit. 
The  reasonable  and  conclusive  grounds  of  God's  claims  and 
appeals  to  man's  belief  and  responsive  action  comprise  the  sub- 
stance of  the  whole  Bible.  These  are  clearly  and  effectively 
stated  by  the  Old  Testament  Psalmists  and  Prophets,  and  by 
the  writers  of  the  New  Testament  ;  and  most  fully  and  con- 
vincingly by  Christ  Himself  in  every  form  of  utterance  and 
teaching.  And  they  find  exemplary  illustration  and  impres- 
sive enforcement  in  manifold  details  of  the  history  of  individ- 
uals and  nations  in  both  Testaments.  We  cite  a  few  simple 
but  significant  sentences  :  Isa.  1  :  18.  Come  now,  let  us  rea- 
son together,  saith  the  Lord.  VIII.  24,  25.  Isa.  41  :  21. 
Bring  forth  your  strong  reasons.  VIII.  216,  Acts  24  :  24, 
25.  As  he  reasoned  of  righteousness  and  judgment  to  come. 
XI.  165.  Rom.  12  :  1.  Your  reasonable  service.  XI.  256, 
257.  Invitations  to  personal  test.  Ps.  34  :  8.  O  taste  and 
see  that  the  Lord  is  good.  IV,  253.  John  1  :  39.  Come  and 
see.    X.   76. 


DRUNKENNESS,  Strong  Drink,  Wine. 

Strong  Drink : 

"What    satiates   or   intoxicates."    Young.         Prov.    20:1.    Strong 
drink  a  brawler.  VI.  363-365.  Isa.  5  :  11-14,  22.   Woe  to  them 

that  follow  strong  drink.   VIII.  36,   37.  Isa.  24  :  9.   Bitter  to 

them  that  drink.  Isa.  28  :  7.  Through  strong  drink  gone 
astray.  VIII.  138.  Hab.  2  :  15.  Woe  to  him  that  giveth  his 
neighbor.   IX.  514. 


116  ELDEB^ETERNITY. 


Wine. 


For  meaning  and  discriminated  use  of  Heb.  and  Gr.  word,  read 
V.    195,6   (Ps.    104:15),   VI.  390,   1.  Prov.  20:1.   Wine    is    a 

mocker.   VI.   363,   4.  Prov.   23  :  20.  Not   among   winebibbers 

and    gluttonous    eaters.  VI.   387.  Prov.   23  :  29-35.   Read  VI. 

391-394.         Eph.  5  :  18.  Be  not  drunk  with  wine.  Rom.  13  :  13. 

Not  in  rioting  and  drunkenness.  Gal.  5  :  21.  Works  of  flesh, 
drunkenness.  1  Cor.  6  :  10.  Nor  drunkard  inherit  the  King- 
dom. 

Illustrations : 

Noah.   Gen.  9:21.   1.257.  Lot.  Gen.  19:32.  Rechabites 

VII.  415-417.         Dan.  1  :  8.   IX.  224. 


ELDER. 


Heb.  zagen  ;  Gr.  presbiiteros.  Aged  person.  A  rank  or  office  found  in 
many  early  nations,  and  common  to  the  Jewish  and  Christian 
Church,  and  noted  as  a  constituent  element  of  the  Heavenly 
Church. 

Gen.  50  :  7.   Elders  of  the   land  of   Egypt.  I.  555.  Meaning   and 

Use.   Ex.    4  :  29.   Elders  of  Israel.   I.  593.  Ex,  24  :  1,  9.   Seventy 

elders.   II.  241,  541,  2.         Rev.  4  :  4,  6.  XI.  739.         Rev.  5  :  10.  XI. 
742.  Rev.  11  :  16.   XI.  753. 

Actsl4:23,  Ordained  elders  in  every  church.  XI.  103.  Acts20:l7. 
Called  elders  of  church  (Ephesus).  XI.  147, -.8.  Acts  16:4. 
(Joined  with  apostles)  Ordained  of  apostles  and  elders.  Tit. 
1  :  5.  Ordain  elders  in  every  city.   XI.  545.  Counsels  and  Duties. 

Acts    20  :  28-32.  XI.  147,  8.  1    Pet.    5  :  1-5.    XI.    666.  Two 

Classes.   1  Tim.  5  :  L  17-19.   XI.  521.         See  1  Tim.  3  :  1,  2.  XI.  513. 
Tit.  1  :  7.   XI.  529. 

See  Bishop  ;  Pre.\cher. 


ETERNITY. 


Heb.  Olam  ;  Gr.  Aion.   Everlasting.   Eternal.  XI.  500,  672. 
Eccles.  3  :  11.   Set  eternity  in  their  heart.   VI.  465.  Isa.  57  :  15.  The 

Lofty    One    who    inhabiceth    eternity.  VIII.  323.         2    Cor.  4  :  18. 


FAILURES  OB'  GOOD  MEN  AND   LESSONS— FAITH.  117 

Things  not  seen  are  eternal.   XI.  361.         2  Cor.  5:1.   House,  eternal 

in  the  heavens.  XL  361,  2.         Heb.  7  :  16.   Power  of  an  endless  life. 

XI.  579,  580.         2  Cor.  4:17.    Eternal  weight  of  glory.   XI.  360. 
Life    everlasting,     eternal.     Matt.     25  :  46.     X.    463.  Mark    10  :  30. 

John    3:15;  6:47,54;  10:28;  17  :  2,  3.   X.  506.  Rom.. 

2:7;  6:23.  1   Tim.  6  :  12.  1   John  2  :  25;  5:12,13,20-.. 

Jude  21. 
Everlasting    and    eternal  further    applied :  Covenant.    2     Sam.    23  :  5'.. 

Heb.    13:20.         Salvation.    Isa.    45:17.         Heb.    5:9.         2    Tim.. 

2:10.         1  Pet.  5  :  10.         Redemption.   Heb.  9  :  12.         Inheritance.. 

Heb.   9:15.         Mercy.  Ps.   100:5.         Strength,    Arms    (of   God). 

Isa.     26:4.  Deut.     33:27.  Righteousness.   Ps.     119:142. 

Kingdom.    Ps.    145:13.  Gospel.  Rev.    14:6.  Consolation. 

2  Thes.  2  :  16.         Joy.  Isa.  35  :  10.         Light.   Isa.  60  :  19.         Love. 

Jer.   31:3.         Punishment.    Matt.   25:46.         Destruction.  2  Thes. 

1:9.         Fire.  Matt.    18:8;         25:41.         Jude    7.         Isa.    33:14. 

Also,  Ps.  16  :  11.  Pleasures  for  evermore.  Ps.  133  :  3.  Hab- 

itations. Luke  16  :  9. 


FAILURES  OF  GOOD  MEN  AND  LESSONS. 

Noah.  I.  257,   8.         Abraham.  I.   300-302,   374-377.  Isaac.  I.  426. 

Jacob.   I.   431,   2.          Moses.   II.   542,   568-570.  David.   III.   340, 

416-423.          Elijah.  VII.    119.         Hezekiah.  VII.  354,    5.          Also 
in.  318. 


FAITH.    Belief,  Believe,  etc.  {Pistis,  Fisteiw).   Meaning:  Trust, 
Confidence  in,  Leaning  on. 

Trust,  the  Old  Testament  word.  Faith  or  Belief, 
the  word  of  New  Testament.  Comprehensively,  includ- 
ing intellectual  assent  to  revealed  truths  respecting  God  and 
Redemption  ;  submission  of  the  will,  or  self-commitment  and 
consecration  ;  and  confidence  of  the  heart  (Rom.  10  :  10.  XI.  249), 
or  loving  trust  in  and  leaning  upon  God  and  His  words  of 
promise.  Briefly,  Trust  in  a  Redeeming  God  and  assured  con- 
fidence in  His  Work  for  and  in  us. 


118  FAITH. 

[God  asks  you  to  believe  in  Him,  a  living  Divine  Saviour,  and  in 
the  personal  and  historical  facts  of  His  mediation.  Religion 
belongs  in  the  heart-beat  of  a  man's  affections  and  in  the  breath 
of  his  daily  desire.  But  when  the  heart  has  taken  it  in,  it  will 
not  lock  it  there  and  make  it  a  prisoner.  It  must  go  abroad  for 
the   blessing  of  man,  and  the  praise   of  God.     Bp.  Huntington. 

Faith  is  an  acceptance,  a  renunciation  of  claim,  a  confession 
of  unworthiness,  an  act  of  homage  to  God's  grace.  It  is  with- 
out merit,  but  not  without  excellence.  It  is  the  very  opposite  of 
a  meritorious  claim  upon  God's  mercy  ;  but  there  is  an  ethical 
excellence  in  the  renunciation  of  such  claim  because  it  is  the 
essence  of  the  obedient  and  teachable  spirit.     Stevens.'] 

The  sole  Biblical  definition.  Heb.  ii  :i.  Now  faith  is 
the  assurance  of  (the  giving  substance  to)  things  hoped  for,  the 
proving  (or  test)  of  things  not  seen.  XI.  596.  For  further  un- 
inspired description  of  trust  or  faith,  see  Old  Test,  paragraphs  : 
Ps.  18  :  2.   IV.  137  ;  22  :  8.    IV.  173  Ps.  23  ;         25  :  2.    IV. 

94.  28  :  7.   IV.  214.  31  :  19.   IV.   234.  Ps.  32  :  10.   IV. 

245.  34  :  8,  22.  IV.  253,  258.  37  :  3,  5.  IV.  272-275.  40  :  4. 
IV.   298.  55  :  23.   IV.   393.  50  :  3,  4.    IV.  395.  62  :  8.   IV. 

418.  112  :  7.   V.  252,  3.  Job  13  :  15.   VI.   83.  Prov.  3  :  5. 

VI.  249.  Prov.  29  :  25.  VI.  419.  Isa.  12:2.  VIII.  82.  Isa. 
26  :  3,4.  VIII.  124-126.  Isa  50  :  10.  VIII.  265,  6.  Isa.  57  :  13. 
VIII.  322.         Jer.  17  :  7,  8.  VIII.  477.  Eph.  1  :  12.  XI.  417. 

The  Supreme  Object  of  Faith,  Christ  and  Salvation 
by  His    Grace.  Acts   16  :  31.   Believe    in    the   Lord   Jesus 

Christ,  and   thou   shalt   be   saved.  Acts   15  :  11.   We  believe 

that  through  the  grace  of  the  Lord  Jesus  Christ  we  shall  be 
saved.  Rom.  10  :  4.  Christ  the  end  of  the  law  for  righteous- 
ness to  every  one  that  believeth.  1  John  5:1.  Whoso  believ- 
eth  that  Jesus  is  the  Christ  is  begotten  of  God.  2  Tim.  1  :  12. 

I  know  Him  whom  I  have  believed  and  am  persuaded,  etc. 
Gal.  2.  I  live  by  the  faith  of  the  Son  of  God,  who  loved  me  and 
gave  Himself  for  me.  John  1  :  7.  Heb.  11:6.  1  John  4  :  16. 
Prov.  3  :  26. 

Personal  Faith  or  Trust  in  the  Saving  Christ  an 
Essential  Condition  of  Saving  Grace.  {Afan's  part 
and  act.)  Eph.  2  :  8.   By  grace  are  ye  saved,   through   faith  ; 

and  that  (salvation)  is  the  gift  of  God.  2  Thes.  2:13.  Chosen 
to  salvation  through  sanctification  of  the  Spirit  and  belief  of  the 
truth.  Passages  showing  the  co-operation  of  God   in   help  of 

man's  own  act  of  faith,  as  in  every  spiritual  act.  (See  Agency.) 
Gal.  5  :  22.  Fruit  of  Spirit  faith.  Heb.  12  :  1.  Christ  the  author 
and  perfecter  of  faith.  Phil.  1  :  29.  To  you   it   is   given   not 

only  to  believe  but  to  suffer.         Every  influence  and   help  God 


FAITH.  119 

will  impart  to  prompt  and  secure  faith,  except  its  direct  creation 
in  the  soul,  else  man  has  no  responsibility. 

Faith  a  Living-  and  Active  Principle.  Productive  and 
Capable  of  Increase  and  Growth.  2  Cor.  4  :  13.  We  believe 
and  therefore  speak.  Gal,  5  :  6.   Faith  worketh   through  love. 

XI.    406.  James    2  ;  14-26.  Without    works    dead.   XI.     629. 

Christ  calls  il  the  work  that  God  demands  of  man.  John  6  :  9. 
This  is  the  work  of  God,  that  ye  believe  on  Him  whom  He  hath 
sent.  Lukel7:5.   Increase   our    faith.         2  Cor.  10:15.   Your 

faith  is  increased.  2  Thes.  1  :  3.  Your  faith  groweth  exceed- 
ingly. 1  Thes.  1  :  10.  Perfect  what  is  lacking  in  your  faith. 
2  Tim.  1  :  6.  Differing  Measures.  Little  faith.  Matt.  6  :  30, 
etc.  Great  faith.  Matt.  8  :  10.  Full  assurance  of  faith.  Heb. 
10  :  22.  Strong  in  faith.  Rom.  4  :  20.  Mark  4  :  40.  Luke 
17:6. 

Faitli  must  be  unceasingly  exercised.  Heb.  3:14.  Hold 
our  confidence  unto  the  end.  Jude  20.  Building  up  your- 
selves on  your  faith.  Col.  1  :  23.  Continue  in  faith.  1  Tim. 
6:11.  2  Tim.  2  :  22.  Follow  faith.  Heb.  10  :  23.  Hold  fast 
faith.  1  Cor.  16  :  13.  Stand  fast  in  faith.  1  Pet.  5  :  9.  Resist, 
steadfast  in  faith.         Illus.   Col.  2  :  5. 

[In  the  Christian  life  there  is  great  need  of  watchfulness  and 
prayer  ;  of  self-denial  and  of  striving,  of  obedience  and  dili- 
gence. But  "all  things  are  possible  to  him  that  believeth." 
"This  is  the  victory  that  overcometh,  even  our  faith."  It  is  faith 
that  continually  closes  its  eyes  to  the  weakness  of  the  flesh,  and 
finds  its  help  and  joy  in  the  sufficiency  of  an  Almighty  Saviour, 
that  makes  the  soul  strong  and  glad.     A.  Murray^ 

Effects,  Fruits,  Final  Reward,  of  Faith.  Effects  .- 
James  1  :  3.  Worketh  patience.  XI.  617,619.  Acts  15:  9.  Purifies 
the  heart.  1  John  5  :  4,  5.  Overcometh  the  world.  XI.  699. 
1  Pet..  1  :  5.  By  the  power  of  God  guarded  through  faith.  XI. 
647.  The  unseen  controls  our  life.  2  Cor.  5  :  7.  We  walk  by 
faith.  XI.  362.  Matt.  8  :  13.  According  to  faith,  be  it  to  you. 
Mark  9  :  23.  All  things  possible  to  him  that  believeth,  X.  285,  6. 
Fruits  :  Remission  of  Sins.  Acts  10  :  43.  Strength,  Isa.  30  :  15. 
In  confidence  your  strength.  VIII.  150,  1.  Peace  and  Joy. 
Rom.  5  :  1,  2  ;  15  :  13.  1  Pet.  1  :  8.  Thankfulness.  1  Tim. 
4  :  3.  Readiness  to  testify.  Ps.  116  :  10.  2  Cor.  4  :  13.  We 
believe  and  therefore  speak.  V.  267.  XI.  358,  9.  1  Thes.  1  :  7. 
Godly  edifying  or  building  up  godly  character.  1  Tim.  1  :  4. 
Jude  20.  XI.  710.  The  Father's  love.  John  16  :  27.  The  Father 
loveth  you  because  you  have  believed.  Promise,  Reception, 
Sealing  of  the  Spirit.  Gal.  3  :  14,  John  7  :  39.  Eph.  1  :  13. 
XI.   417,   399.         Children   of   God.  John   1  :  12.  Gal.  3  :  26. 

Ye  are  .  .  .  by  faith.  XI.  400.       Indwelling  of  Christ.  Eph.  3  :  17. 


120  FAITH. 


Christ  in  your  hearts.  X.  425.  Christ  present  intercession. 
John    17  :  20.  I    pray   for    them    that    shall   believe.  Present 

spiritual  life.  Gal.  2  :  20.  I  live  by  faith  in  Son  of  God.  XI.  896. 
John  7  :  38.  Reward,  or  Ultimate  Result :  1  Pet.  1  :  5,  9.  Re- 
ceiving the  end  of  your  faith,  even  the  salvation  of  your  souls. 
XI.  648.  Heb.  10  :  39.  Believe  to  saving  of  the  soul.  XI.  595. 
Heb.  6:12.  Through  faith  inherit  the  promises.  XI.  576.  Rom. 
6  :  10.  XI.  224.  Heb.  4  :  3.   Enter    into    rest.  John  11  :  26. 

Never  die.         John  3  :  36.  Everlasting  life. 


Kelations  and  Connections  of  Faith. 

With  Righteousness.  Gr.  Being  right.  The  condition  of 
one  who  stands  accepted  by  the  perfect  Law,  and  is  therefore 
approved  of  God.  This  condition  or  standing  is  attained,  either 
by  exactly  meeting  the  Law's  demands,  or  by  the  reckoning  of 
such  perfect  obedience  on  account  of  the  sacrificial  self-offering 
of  the  Incarnate  Son  of  God,  accepted  and  trusted  in  by  the 
penitent  transgressor.  Thus  the  whole  Scripture  discriminates 
between  "  the  righteousness  which  is  of  the  Law,"  and  "  the 
righteousness  which  is  of  faith."  Paul,  who  most  fully  discloses 
and  most  clearly  interprets  this  great  theme,  cites  Moses  as  say- 
ing in  reference  to  the  former  (Rom.  10  :  5),  The  man  who  doeth 
these  things  (who  perfectly  keeps  God's  commandments)  shall 
live  by  them.  So  Christ,  Matt.  19  :  17,  If  thou  wilt  enter  into  life, 
keep  the  commandments.  But  Paul  quotes  the  assertion  of 
many  who  wrote  before  him,  Rom.  5  :  9-20,  There  is  none  right- 
eous ;  all  are  gone  out  of  the  way.  And  he  concludes  (vs.  20), 
Therefore  by  the  deeds  of  the  law  shall  no  flesh  be  justified  in 
His  sight.  Hence  it  is  that  the  great  and  central  theme  of  the 
Scripture  is  "  the  righteousness  which  is  of  faith,"  and  upon  the 
pages  of  Old  and  New  Testament,  in  manifold  forms  of  an- 
nouncement, appears  the  supreme  and  vital  connection  of  Faith. 

[Faith,  though  founding  no  legal  claim  to  Divine  favor,  is  the 
soul's  disposition  of  receptiveness  and  trust  toward  God — the 
right  and  required  attitude  of  the  mind  and  heart — and  is  there- 
fore the  morally  necessary  condition  of  a  man's  being  what  he 
ought  to  be.  The  judgment  of  Justification  declares  the  believer 
righteous  in  a  gracious  manner,  accepting  by  anticipation  his 
faith  for  righteousness,  because  faith  unites  him  to  Christ,  and 
this  union  is  the  guaranty  of  increasing  and  full  final  perfection 
of  life.  Faith,  then,  is  not  righteousness.  It  is  humility,  re- 
ceptiveness, trust  ;  righteousness  is  correspondence  with  a 
divinely  given  norm  ;  but  they  are  vitally  related  because 
faith  is  the  act  by  which  the  soul  comes  into  living  union  with 
Christ,  a  union  which  assures  increasing  growth  in  Christlike- 
ness.     Stevens.\  ' 


FAITH.  ,  121 

With  Justification.  Specially  should  we  note  Paul's  large 
treatment,  with  many  Old  Testament  citations,  of  the  Rig/it- 
cousness  which  is  of  Faith,  and  the  Justification  by  God  of  the  Be- 
liever, to  whom  that  Righteousness  is  accounted.  Rom.  8  .  33. 
It  is  God  that  justifieth.         Titus  3  :  V.  Justified  by  His  grace. 

Comprehensive  Statement  of  the  s;reat  and  vital  truth. 

Rom.  1:17.  {Rev.  Vers.)  For  therein  (in  the  Gospel)  is  re- 
vealed a  righteousness  of  God  by  (from)  faith  unto  faith  ; 
as  it  is  written  (Hab.  2  :  4.  IX.  509-511).  The  righteous 
shall  live  by  (from)  faith.  XI.  201.  Also  cited.  Gal.  3:11. 
XI.  399.  Heb.  10  :  38.  Job  9  :  2  ;         25  :  4.   VI.  59-140. 

Passages  and  Texts  in  detail. 

Rom.  3:21-26.  Vs.  22.  The  righteousness  of  God  through 
faith  in  Jesus  Christ  unto  all  them  that  believe.  Vs.  24-26. 
Being  justified  freely  by  His  grace  through  the  redemption 
that  is  in  Christ  Jesus  ;  whom  God  set  forth  (purposed)  to 
be  a  propitiation,  through  faith,  by  His  blood,  to  shew  His 
righteousness  ;  .  .  .  that  He  might  Himself  be  just,  and  the 
Justifier  of  him  that  hath  faith  in  Jesus.  XI.  209.  [Para- 
phrase :  "  We  are  to  be  justified,  regarded  and  treated  as  holy, 
provision  is  made  for  our  deliverance  from  sin,  we  can  be  for- 
given, renewed,  and  made  perfect  in  holiness,  freely,  not  as 
something  to  which  we  can  lay  claim  by  purely  personal 
merit.  We  are  utterly  dependent  upon  grace,  upon  the  vol- 
untary, undeserved,  self-moved  compassion  of  God.  That 
compassion  has  taken  form  in  the  redeeming  act  of  Christ 
Jesus,  which  redeeming  act  consisted  in  our  Lord's  sacrifice 
of  Himself  unto  death,  the  power  of  which  we  appropriate  by 
simple  faith  :  which  redeeming  act  God  had  in  mind  or  pur- 
posed from  all  eternity  as  a  means  of  giving  force  to  His 
redeeming  mercy  {propitiation).  That  which  has  taken  place 
in  time  was  freely  determined  from  everlasting.  But  God's 
eternal  way  of  dealing  with  men,  and  saving  them  from  sin, 
has  now  been  shown  in  act,  it  has  been  clearly  and  unan- 
swerably made  manifest.  In  the  light  of  that  act,  giving 
force  to  God's  redeeming  mercy,  we  can  now  understand 
the  riddl*^  of  God's  past  treatment  of  a  wicked  world,  when 
His  forbearance  had  the  appearance  of  indifference  to  the 
sins  of  men  ;  and  in  the  light  of  this  act  it  is  also  clearly 
seen  that  in  saving  him  who  believes  in  Jesus,  God  is  dealing 
righteously."  A.  J.  F.  Behrends.']  Rom.  4  :  3,  9,  13,  20- 
25.  Vs.  3.  Abraham  believed  God,  and  it  was  counted  unto 
him  for  righteousness.  (See  Gen.  15  :  6.  I.  322,3,  328,  340). 
Vs.  9.  His  faith  was  reckoned  for  righteousness.  Vs.  23- 
25.  Now  it  was  not  written   for  his   sake  alone,  that  it  was 


122  FAITH. 

reckoned  unto  him  ;  but  for  our  sake  also,  who  believe  on 
Him  that  raised  Jesus  our  Lord  from  the  dead,  who  was 
delivered  up  for  our  trespasses,  and  was  raised  for  our  justi- 
fication. XI.  212,  213,  Gal.  .3.6-12.  XI.  399.  Rom. 
4  :  5-8,  To  him  that  worketh  not,  but  believeth  on  Him  that 
justifieth  the  ungodly,  his  faith  is  reckoned  for  righteous- 
ness. Even  as  David  also  pronounceth  blessing  upon  the 
man  unto  whom  God  reckoneth  righteousness  apart  from 
works,  "  Blessed  is  the  man  to  whom  the  Lord  will  not 
reckon  sin."  Rom.  5  :  1,  16-19.  XI.  215.  Rom.  8  :  33  ; 
9  :  30  ;  10:4,  10.  For  Christ  is  the  end  of  the  law  unto 
righteousness  to  every  one  that  believeth.  With  heart  man 
believeth  unto  righteousness.  XI.  249,  250.  Rom.  8  :  1. 
Now  no  condemnation  to  them  that  are  in  Christ  Jesus. 
XI.  232. 

Confirmatory  and   Connected  Statements. 

Isa.  45  :  24.   In  the  Lord   shall   be   justified.  VIII.  241.         Jer. 
23  : 6.  The    Lord    our    righteousness.     VIII.    241.  Isa. 

53:11.  My  righteous  servant  shall  justify  many.  VIII. 
286,  7.  Isa.  54  :  17.  Righteousness  which  is  of  Me.  VIII. 
297.  Micah  7  :  7-9.  I  shall  behold  His  righteousness.  IX. 
489.  Acts  13:  39.  By  Him  every  one  that  believeth  is 
justified    from    all    things.    XI.   97.  1  Cor.  1  :  30.    Christ 

made    righteousness.    XI.  283.  2   Cor.  5  :  21.    Him    who 

knew  no  sin  He  made  to  be  sin  on  our  behalf,  that  we  might 
become  the  righteousness  of  God  in  Him.  XI.  366.  Gal. 

3:11,  13.  Christ  redeemed  us  from  the  curse  of  the  law, 
having  become  a  curse  for  us,  for  it  is  written,  etc.  XI.  399. 
Gal.  2:16.  Not  justified  by  works  of  law,  but  only  through 
faith    in    Jesus    Christ.  Phil.  3  :  9.    That    I    may    gain 

Christ,  and  be  found  in  Him,  not  having  a  righteousness  of 
my  own,  but  that  which  is  through  faith  in  Christ,  the  right- 
eousness which  is  of  God  by  faith.  XI.  458.  2  Pet.  1:1. 
Like  precious  faith  with  us  in  the  righteousness  of  our  God 
and  Saviour  Jesus  Christ.  Heb.  11:7.  Noah  (named 
with  Abraham),  heir  of  the  righteousness  which  is  by  faith. 
Matt.  6  :  33.   Seek  first  His  kingdom  and  His  righteousness. 

Fruits   of  JuNtiflcation   by  Faitli. 

Rom.  5  :  1-11.   Peace,  Access,  Hope,  Love  of  God  in  the  heart. 
Saved  from  wrath,  Joy  in  God.  XI.  214-218.  The  abiding 

Trinity  of  Spiritual  Graces.  1  Cor.  13  :  13.  Faith,  Hope, 
Love.  XI.  327.  Glory.    Rom.  8  :  30. 

Christian   virtues  to  be  associated  ^vitli    Faith. 

2  Pet.  1  :  5-7.  Add  to  faith  virtue  (energy),  knowledge  (practi- 
cal wisdom),   temperance   (self-control),  brotherly  kindness. 


FAITH.  123 

love  (universal  charity).  XI.  G71,  2.  Here  faith  is  the  foun- 
dation and  vital  support,  and  these  virtues  the  superstruc- 
ture of  the  Life-Building  of  Christian  character. 

Faith  and  the  Word  :  John  20  ;  31.  1  John  5  :13.  Writ- 
ten that  ye  might  believe.  X.  588.  Rom.  1  :  16,  17.  Power  of 
God  to  salvation    to  every  one   that   believeth.  2  Tim.  3:15. 

Able   to    make    wise    unto     salvation     through     faith.     XI.    538. 

1  Thes.  2  :  13.  Effectually  worketh  in  you  that  believe.  Rom. 
10  :  17.    Faith     cometh    from    hearing    .   .   .   the    word    of    God. 

2  Thes.  2  :  13.  Chosen  through  sanctification  of  spirit  and  be- 
lief of  truth.  XI.  502.  Heb.  4  :  2.  Word  not  profit  because 
not  believed.  2  Thes.  2  :  12.  Condemned  who  believed  not 
the  truth.  Rom.  16  :  26.  Made  known  to  all  nations  for  the 
obedience  of  faith. 

Faith  and  Prayer:  Mark  11  :  24.  Matt.  21  :  22.  All  things 
ye  ask  in   prayer,  believing,  ye  shall  receive.  X.  410.         James 

1  :  6.  Ask    in    faith.   XI.   620.  James    5  :  15.  XI.  641.  Eph. 

3  :  12.  Boldness  and  access  with  confidence  by  faith  in  Him. 
XI.  425.  Rom.  5  :  2.  Mark  9:24.  I  believe,  help  my  unbe- 
lief. 1  John  5  :  14.  Heb.  10  :  22.  Draw  near  in  fullness  of 
faith.    XI.    593. 

Faith  and  Trial  :  James  1  :  3.  Trial  of  your  faith  w^orketh 
patience.   XI.    617,    619.  1    Pet.  1  :  7.   Trial    of    faith,    though 

with  fire,  might  be  found  unto  praise  and  honor  and  glory.  XI. 
647.         John  11:  15;        13:19;  14:29;         19:35.         Came 

to  pass  that  ye  may  believe.    Ps.  "7  :  5.  I\'.   274,  5.  Job  13  :  5. 

Faith   and  Work   or  Works:    Ps.  37:3,  272.  James 

2  :  14-26.  Faith  wrought  with  works,  and  by  works  was  faith 
made  perfect.  Faith  without  works  is  dead.  XI.  629-631.  So 
Paul  counts  only  as  saving  the  "  faith  which  worketh  by  love." 
Gal.  5  :  6.  XI.  406.  1  Thes.  1  :  3.  Work  of  faith.  XI.  485. 
2  Thes.  1:11.  Work  of  faith  with  powder.  XI.  499.  1  Tim. 
6  :  11,  12.  Follow  after  faith,  etc.  Fight  the  good  fight  of  faith. 
XI.  523,  526.  Rom.  16:  26.  For  the  obedience  of  faith.  XI. 
275.  Faith's  place  and  office  in  the  Christian's  armor  :  Eph. 
6  :  16.  Shield.  1  Thes.  5  :  8.  Breast-plate  of  faith  and  love. 
Note  that  Faith  has  no  relation  to  the  works  of  the  Law.  It  de- 
mands, and  proves  its  own  existence  and  vital  power,  by  bring- 
ing forth  its  own  appropriate  works.     Paul  and  James  agree. 

Faith  and  Repentance.  See  Repentance.  Two  Topics  of 
New  Testament  Preaching  ;  vital  conditions  on  man's  part  of 
salvation.  Acts  20  :  21.  Testifying  to  Jews  and  Greeks  re- 
pentance toward  God,  and  faith   toward  our   Lord  Jesus  Christ. 


124  FAITH. 

Mark  1  :  14,  15.   Jesus   came   into  Galilee  preaching  the  gospel, 
and  saying,  Repent  ye  and  believe  the  gospel. 

Faith  and  Obedience.  Obedience  is  an  essential  element  in 
the  exercise  and  manifestation  of  Faith  or  Trust.  Paul  speaks, 
Rom.  16  :  26,  of  "the  obedience  of  faith,"  Matt.  7  :  21.  Not 
every  one  that  saith  unto  Me,  Lord,  Lord,  shall  enter  into  the 
kingdom  of  heaven,  but  he  that  doeth  the  will  of  My  Father. 
Vs.  24,  25.  James  2  :  26.  Faith  apart  from  works  is  dead. 
Faith  begets  love.  Love  begets  obedience.  Obedience  begets 
Christ-likeness. 

[Faith  is  the  condition  of  the  development  of  Christian  character, 
because  it  involves  obedience  to  Christ,  and  fellowship  of  spirit 
with  Him.  In  the  very  nature  of  faith  is  involved  that  personal 
fellowship  in  which  alone  the  impartation  of  spiritual  life  from 
God  can  take  place.  The  power  and  religious  value  of  faith, 
therefore,  are  not  in  the  faith  itself,  as  an  act,  but  in  the  relation 
of  abiding  fellowship  and  life-union  which  faith  constitutes. 
G.  B.  Stevens.  \ 

Faith  and  Tenix>tation.  James  l  :  2,3.  Count  it  all  joy  when 
ye  fall  (not  run  or  enter  willfully)  into  manifold  temptations  ; 
knowing  that  the  proof  of  your  faith  worketh  patience.  XL  619. 
1  Pet.  1  :  6,  7.  If  need  be,  ye  have  been  put  to  grief  in  manifold 
temptations,  that  the  proof  of  your  faith  might  be  found  unto 
praise.   XI.  646,  647.  Luke  22  :  31,  32.  Simon,  Satan  asked  to 

have   you,  that  he  might  sift  you  ;  but  I  made   supplication  for 
thee,  that  thy  faith  fail  not. 

Faith  and  Grace,  and  Salvation.  Eph.  2:8.  By  grace 
are  ye  saved  through  faith.  XI.  420.  Heb.  10  :  39.  Of  them 
that  believe  to  the  saving  of  the  soul.  XI.  595.  Gal.  3  :  14. 
Through  Christ  we  receive  the  promise  of  the  Spirit  through 
faith.   XL   399.         John  3:15,  36,  etc. 

[Faith,  as  the  condition  of  justifying  judgment,  is,  in  general,  trust 
in  God's  grace  ;  in  particular,  personal  trust  in  Christ,  in  whom 
that  grace  is  chiefly  revealed  and  assured  to  sinful  man.  Faith 
and  Grace  are  thus  correlative  terms  and  are  the  pivots  of  Paul's 
whole  teaching.  Grace  is  the  principle  in  God  which  initiates 
and  completes  the  work  of  salvation  ;  and  faith  is  the  act  in 
which  man  appropriates  it.      Stevens. 

The  life  of  grace  is  always  and  only  a  life  of  faith,  and  the  one 
daily  and  unceasing  duty  of  the  disciple  is  to  believe,  because  be- 
lieving is  the  one  channel  through  which  Divine  grace  and 
strength  flow  into  the  heart  of  man.  The  old  nature  of  the  be- 
liever remains  evil  and  productive  of  sin  to  the  last.  It  is  only 
as  faith,  the  living,  active  principle  of  his  new  nature,  constrains 
him  to  come  all  empty  and   helpless   to  receive  the  fullness  and 


FAITH.  VZo 

strength  of  His  Saviour,  that  he  can  resist  evil   and  bring  forth 
the  fruits  of  righteousness  to  the  glory  of  God.     Afni  >ay.'\ 

Faith  and  Adoption.  Justification  and  Adoption  are  the  two 
Law-Relations  connected  with  our  redemption.  Our  introduc- 
tion into  both  is  by  faith,  as  an  essential  condition  on  our  part. 
As  our  condemnation  is  removed  (Rom.  8:1)  so  our  rights 
and  privileges  of  Childship  are  restored,  and  by  the  same  exer- 
cise of  trust  in  Christ.  John  1  :  12.  As  many  as  received  Him 
(Christ)  to  them  gave  He  the  right  to  become  children  of  God, 
even  to  them  that  believe  on  His  name.  X.  62.  Rom.  8  :  14-16. 
As  many  as  are  led  by  the  Spirit  of  God,  they  are  the  sons  of 
God.  XI.  236. 

Faith  and  Sanctification,  Acts  26  :  18.  Them  that  are 
sanctified  by  faith  in  Me.  XI.  171.  Not  only  Justification  and 
Adoption  demand  faith  in  the  Divine  Justifier  and  Father,  but 
all  accompanying  spiritual  blessings  are  conditioned  upon  the 
exercise  of  faith,  emphatically  the  Renewing  and  Refining  work 
of  the  Holy  Spirit,  which  we  call  Sanctification. 

Faith  the  Ally  of  Hope  and  Love.  The  Trinity  of  Abid- 
ing Graces  :  1  Cor.  13  :  13.  But  now  abideth  faith,  hope,  love, 
these  three  ;  and  the  greatest  of  these  is  love.  XI.  ["  Love  is 
the  sustaining  and  efficient  power  of  faith,  its  basis  and  inspira- 
tion."] Gal.  5  :  Faith  worketh  through  love.  XI.  406.  1  Thes. 
1  :  3.  Remembering  your  work  of  faith  and  labor  of  love  and 
patience  of  hope  in  our  Lord  Jesus  Christ.  XI.  484.  The  alli- 
ance of  hope,  faith,  love  and  joy,  and  the  issue  in  salvation  : 
1  Pet,  1  :  3-9.    XI.  645-648. 

Faith  and  Reason,  l  Pet.  3  :  15.  Be  ready  always  to  give  a 
reason  concerning  the  hope  that  is  in  you.  XI.  659.  2  Tim. 
1  :  13.  Hold  fast  the  pattern  of  sound  words,  in  faith  and  love 
which  is  in  Christ  Jesus.  Jude  3.  Contend  earnestly  for  the 
faith.  XI.  769.  The  reasonableness  of  faith  and  the  reasons 
for  its  exercise  form  the  basis  of  every  appeal  for  faith  in  the  Old 
Testament  and  New.  Upon  the  sufficiency  of  these  reasons  rests 
the  obligation  of  our  faith,  and  the  consequent  responsibility  for 
the  neglect  and  failure  to  believe. 

Faith  and  Sight.  Faith  in  the  unseen  Christ  :  John  20  :  29. 
Blessed  are  they  who  have  not  seen,  yet  have  believed.  X.  574.  [I 
am  thankful  that  I  live  not  in  the  days  of  miracles  ;  I  would  not 
have  been  one  of  those  Israelites  that  passed  the  Red  Sea,  nor 
one  of  Christ's  patients  on  whom  He  wrought  His  wonders  ; 
then  had  my  faith  been  thrust  upon  me,  nor  should  I  enjoy  that 
greater  blessing   pronounced    to  all   that   believe  and  saw  not. 


1-^0  FAITH. 

Sir  Thomas  Brozcne.]       1  Pet.  1  :  8.  Whom  having  not  seen  ye  love. 
2  Cor.  5  :  7.   For  we  walk  by  faith,  not  by  sight.  XI.  362. 

Faith  and  the  Life  in  Christ.  Gal.  2  19, 20.  For  I  through 
law  died  to  law,  that  I  might  live  unto  God.  I  have  been  cruci- 
fied with  Christ,  yet  I  live  ;  and  yet  no  longer  I,  but  Christ 
liveth  in  me  :  and  that  life  which  I  now  live  in  the  flesh  I  live  in 
faith,  the  faith  which  is  in  the  Son  of  God,  Who  loved  me  and 
gave  Himself  up  for  me.  XI.  396.  See  Christ  and  Believer. 

Faith  and  Dying.  John  11  :  25,  26.  He  that  believeth  on  Me, 
though  he  die,  yet  shall  he  live  ;  and  whosoever  liveth  and  believ- 
eth on  Me  shall  never  die.  X.  348,  349.  Heb.  11  :  13,  14,  16,  33, 
35,  37,  39.  These  all  died  in  faith.  Others  were  beaten  to  death, 
not  accepting  their  deliverance,  that  they  might  obtain  a  better 
resurrection.  XI.  599-602.  Of  the  believer  it  is  said  :  Prov. 
14  :32.  Hath  hope  in  his  death.  VI.  327.  1  Cor.  3  :  22.  Death 
is  yours.  XI.  291.         See  Death  (of  Righteous). 

Faith  and  the  Resurrection.  John  6  :  40.  Every  one  that 
believeth  on  the  Son  should  have  eternal  life  ;  and  I  will  raise 
him  up  at  the  last  day.  X.  252.  John  14  :  19.  Because  I  live 
ye  shall  live  also.  X.  485.  1  Thes.  4  :  14,  17.  If  we  believe  that 
Jesus  died  and  rose  again  even  so  them  that  are  fallen  asleep  in 
Jesus  will  God  bring  with  Him.  XI.  492,  493.  Phil.  3:21. 
Who  shall  fashion  anew  the  body  of  our  humiliation,  that  it  may 
be  conformed  to  the  body  of  His  glory.  XI.  461.  Rom.  8  :  23. 
Redemption  of  the  body.  XI.  238. 

Faitli   tlie   E§seiitial   Condition   of  Clirist's  \vork§  of  heal- 
ing;  and   help. 

Luke  5  ;  20.  Saw  their  faith.  X.  124.  Mark  6:5.  X.  232. 
Matt.  15  :  28.  Great  is  thy  faith,  for  this  be  it  unto  thee  even 
as  thou  wilt.  X.  261,  263.  Mark  9:23.  X.  285.  Acts 
3:  6,  16.   XI.  27,  28. 

Chrlsl'ji  One  Command  and    Pleading^. 

John  14  :  1.  Trust  Me.   X.  480.  Mark  5  :  36.   Only  believe. 

John  20  :  27.  Be  not  faithless,  but  believing.  Luke  24  :  25. 
Slow  of  heart  to  believe.  Everywhere  He  asks  for  loving 
heart-trust  in  Him,  not  mere  belief  in  any  statement  of  doc- 
trine concerning  Him. 

Examples  of  Faith. 

Heb.  11  :  4-11,  17-31.  Abel,  Enoch,  Noah,  Abraham,  Moses.  I. 
575-578,  635.  Rahab.  III.  45,  62-64,  XI.  596-602.  David. 
III.  306.         Elijah  and  the  Widow.  VII.  96,  99,  108,  also  295. 


FAMILY.  127 

Dan.  3  ;  17,  18.   IX.  248.    .    Dan.  6  :  23.   IX.  268,  9.       Stephen. 
Acts  6  :  5,  and  many  more.         1  Cor.  5:6.         2  Tim.  1  :  12. 

Facts  the   Foundation   of  Faith, 

and  the  ground  of  God's  appeal  to  men.  The  Psalmists  said, 
"  Come  and  hear  what  God  hath  done,"  "  Taste  and  see  that 
the  Lord  is  gracious."  Christ  said  to  first  inquirers,  "  Come 
and  see."  He  answered  John's  inquiry  by  pointing  to  His 
works,  and  His  last  plea  with  the  disciples  was,  Believe  me 
for  the  works'  sake.  "  Things  hoped  for,  things  not  seen,"  the 
basis  of  the  definition  of  faith.  Heb.  11  -.1. 
Read  "Faith  and  Revelation."  XI.  819-821.         See  Unbelief. 


FAMILY;  Marriage;  Home  :  Husband  and  Wife;  Parental 
Duties;  Ciniidren;  Duties. 

Marriage  Instituted  by  God.  Gen.  2:18,  22.  He  brought 
her  unto  the  man.  I.  151,  IX.  633,  4.  Matt.  19:4-6.  X.  386. 
Heb.  13:4.  XI.  613.  Mai.  2  :  13-15.   IX.  634.  1  Cor.  7  :  2,  39. 

2  Cor.  6:14.     See  Divorce  ;  Commandments,  Seventh. 

[Marriage  is  in  its  origin  a  Divine  institution.  It  has,  however,  a 
natural  basis  in  the  social  affections  and  desires  of  man  ;  and  be- 
comes, in  a  sense,  a  civil  institution  from  its  practical  connection 
with  civil  society.  D.  S.  Gregory.  See  Christian  Ethics,  pp.  274- 
287.] 

Family.  Gen.  l  :  28.  God  said,  Be  fruitful  and  replenish  the  earth. 
I.  155-158.  Divine  Frofnises.  Gen.  12  :  3;  28  :  14.  In  thee  all 
families  be  blessed.  I.  291,  445.  Isa.  44  :  3.  My  blessing  upon 
thine  offspring.  VIII.  231.  Isa.  59  •  21.  My  Spirit  and  My  words 
shall  not  depart  out  of  the  mouth  of  thy  seed,  nor  of  thy  seed's 
seed.  VIII.  343.  Isa.  65  :  23.  The  seed  of  the  blessed  of  the 
Lord,  and  their  offspring  with  them.  VIII.  379.  Jer.  31  :  1.  God 
of  all  the  families.  VIII.  538.  Jer.  10  :  25.  Families  that  call  not 
on  Thy  name.  VIII.  448. 

Home.  Ps.  68  :  6.  God  setteth  the  solitary  in  families.  IV.  455- 
457.  Ps.  101.   ''The  Householder's   Psalm."  V.  170-173.         Ps. 

127  and  128.   Home    Psalms.  V.  386-396.  Ps.  144  :  12.  Our  sons 

as  plants,  our  daughters  as  corner-stones.  V.  468.  Job  29  :  5. 
My  children  were  about  me.  VI.  155.  Prov.  3  :  33.  Curse  in  the 
house  of  the  wicked,  blesseth  habitation  of  the  just.   VI.  260. 


128  FAMILY. 

Husband  and  Wife,  l  Cor.  1  :  3-16.  XI.  300.  1  Cor.  ll  :  3-15. 
XI.  314.  Eph.  5  :  22,  23.  Rom.  7  :  2,  3.  Exemplary  wife 
and     mother.  Prov.   31:10-31.   VI.    427-430.  Prov.    12:4.    A 

crown  to  her  husband.   VI.  309.  Prov.  .5  :  18.  Rejoice  in  the 

wife  of  thy  youth.  VI.  274.  Eccles.  9  :  9.  Live  joyfully  with  the 
wife  thou  lovest. 

Husband   and   Father. 

1  Tim.  5  :  8.   Provide  for  his  household.  XI.  521.         Eph.  6  :  4. 
Provoke  not  children.   XI.  441. 

Parental  Duties.  Prov.  22  :  6.  Train  up  a  child.  VI.  376-379. 
Prov.  23  :  13.  Withhold  not  correction.  1  Tim.  3  :  4.  Children 
in  subjection.  Illus.  Gen.  18  :  19.  Command  his  sons.  I.  353,  4. 
Teach    God's    Truth.  Deut.   4:9;  6:7;         11  :  19.   II.  218-221. 

Ps.   78  :  4,    6.  V.  43.  Illus.  2    Chron.   22  :  3,  4.   His    mother   his 

counselor  to  do  wickedly,  to  his  destruction.  VII.  300.  (Many 

examples,  O.  and  N.  T.,  of  good  and  wise  mothers.)  1  Sam.  2  :  22- 
25  ;  3  :  12-14.   Eli.  III.   254-256.  Mai.  4  :  6.   IX.  652. 

[The  child's  place  in  the  family  is  one  of  dignity.  Children  are  to 
be  respected,  regarded  and  treated  as  souls  in  trust  for  God,  to 
whom  account  will  be  given.  They  are  to  be  guided  with  patient 
and  persistent  endeavor  in  the  knowledge  of  God  and  duty  as  they 
are  able  to  apprehend  and  to  respond.  They  are  to  be  governed 
with  reason  and  love,  and  with  thoughtful  consideration  of  their 
natural  infirmities,  and  ever  under  the  sense  of  responsibility  to 
God.  They  are  to  be  guarded  with  watchful  tenderness  from  all 
harmful  influence  to  mind  and  heart  and  conscience.  Their  daily 
living  and  developing  character  should  be  the  parents'  daily  study 
in  order  to  the  most  effective  training  for  the  best  results,  pre- 
eminently, to  make  them  self-respecting,  self-governing.  God- 
fearing, and  Christ-trusting.     B.] 

Children.  Ps.  127  :  3.  An  heritage  of  the  Lord.  Ps.  128  :  3. 
Like  olive  plants.  Prov.  17  :  6.  Children's  children  are  the  crown 
of  old  men  ;  and  the  glory  of  children  are  their  fathers.  VI.  346. 
Acts  2  :  39.  Promise  to  your  children.  XI.  24.  2  John  4.  Obli- 
gations. Ex.  20:12.  Honorfather  and  mother.  11.184-188.  Mark 
•      7  :  10.         Eph.  6:2.  1   Tim.  5  :  3.  XI.  520.         Prov.  1  :  8.   Hear 

the  instruction  of  thy  father  and  the  teaching  of  thy  mother.  VI. 
236.  Prov.  6  :  20.  Keep  the  commandment  of  thy  father  and  the 
law    of    thy    mother.  VI.    281.  Illus.   1    Sam.    2:11.   III.    252. 

Jer.  35  :  6-10.  VII.  413-415.  Fearful  ivords  against  filial  disobedi- 
ence. Prov.  30  :  17.  The  eye  that  mocketh  at  his  father  and  de- 
spiseth  to  obey  his  mother,  the  ravens  shall  pick  it  out.  VI.  424. 

Christ  and  Children.     Mark  10  :  14.  Suffer  the  little  children 


FATHERLESS— FEAR   OF  GOD.  129 

to  come  unto  Me  ;  for  of  such  is  the  kingdom  of  God.  And  He 
took  them  in  His  arms,  and  blessed  them,  laying  His  hands  upon 
them.   X.  387,  388. 

[Heredity,  environment,  education,  purpose,  will,  which  are  only 
measurably  under  the  parent's  control,  are  working  out  the  char- 
acter of  him  whom  we  call  our  child.  He  is  ours  when  we  live  in 
such  relations  to  him  that  we  represent  the  invisible  God,  just, 
true,  loving,  understanding,  sympathetic,  patient,  forgiving,  never 
making  the  mistake  of  holding  back  the  lesson  of  life,  that  every 
wrong  act  brings  its  own  punishment.  Not  mere  obedience  to  the 
parent  represents  the  true  relation  of  parent  and  child,  but  obedi- 
ence of  both  to  God.  Liberty,  governed  by  an  intelligent,  spiritual 
conception  of  the  right   of   choice,  is  the  secret  of  high  spiritual 

■  development,  without  which  there  can  be  no  stability  in  relation 
between  man  and  man,  or  man  and  God.  The  home  should  be 
heaven  made  visible.     Outlook.^ 


FATHERLESS. 


Law  respecting  fatherless  and  widow.  H.  502,  3.  Ps.  10  :  14. 
Helper  of  fatherless.  IV.  94.  Ps.  68  :  5.  Father  of.  IV.  455. 
Ps.  146:9.  Upholdeth  the  fatherless.  V.  482.  Hosea  14:3.  In 
Thee  the  fatherless  find  mercy,   IX.  379.         James  1  ;  27. 


FEAR  OF  GOD. 


Awe  that  is  reverent  and  trustful  ;    the  child's   fear  of  offending  and 
grieving  the  Father. 

Enjoined  :  Lev.  19  :  14,  32.  Thou  shalt  fear  thy  God  (often  re- 
peated by  Moses).  Deut.  13  :  4.  Walk  after  God  and  fear 
Him.  II.  466,  644.  Josh.  24  :  14.  1  Sam.  12  :  24.  Fear  the 
Lord.  III.  284.  Eccles.  12  :  13.  Fear  God  and  keep  His  com- 
mandments. VI.  527,  8.  Isa.  8  :  13.  Let  Him  be  your  fear. 
VIII.  58.  Prov.  23  :  17.  Be  thou  in  the  fear  of  the  Lord  all 
the  day  long.  VI.  387.  2  Cor.  7  :  1.  Perfecting  holiness  in 
the  fear  of  God.  Heb.  12  :  28.  Serve  God  with  reverence 
and  godly  fear.  1  Pet.  1:17.    Pass  the  time  of  your  sojourn- 

inor  in  fear.  XI.  649. 


130  FLESH  AND  SPIRIT. 

Defined ;  with  Promised  Results  :  Jer.  32  :  40.  I  will 
put   My  fear    in    their    hearts.    VII.  446.  "Knowledge   and 

Wisdom."  Job  28  :  28.    VI.  151,  2.  Prov.  1  :  7  ;  9  :  10.   VI. 

235,    293.  Ps.    111:10.    V.    245.  Ps.    112:1.    V.  248,  249. 

Prov.  8:13.  To  hate  evil.  VI.  287.  Prov.  10:27.  Prolong- 
eth  days.  VI.  299.  Prov.  14  :  26,  27.  Strong  confidence. 
Fountain  of  life.  VI.  325,  6.  Prov.  16  :  6.  Man  depart  from 

evil.   VI.   339.  Prov.   22  •.  4.   Reward    is    riches    and    honor. 

VI.  375,  6.  Ps.  25  :  14.  Secret  of  Lord  with  them.  IV.  193, 
198.  Ps.  31:19.  Goodness    laid    up.         Ps.  33  :  18.   Eye    of 

the  Lord  on  them.  IV.  250.  Ps.  34  :  7.  Angel  of  Lord  en- 
campeth  about  them.  Vs.  9,  11.    No  want  to  them.   IV.  252, 

254.  Ps.  85  :  9.    Salvation  nigh  them.   V.  76.  Ps.  103  :  11, 

13.  Great  His  mercy  to  them.   Pitieth  them.  V.  183,  4.  Ps. 

112:  land  128:1,4.  Blessed  the  man  that  feareth.  V.  248, 
391,2.  Ps.  115  :  13.  Will  bless  them.   V.  262.  Ps.  119:79. 

They  that  fear  Thee  shall  know.  V.  321.  Ps.  130  :  19.  There 
is  forgiveness  that  Thou  mayest  be  feared.  V.  400.  Ps. 
145:19.  Will  fulfill  desire  of  them.  V.  477.  Ps.  147:11. 
The  Lord  taketh  pleasure  in  them.  Prov.  28  :  14.  Happy 
the  man  that  feareth  always.  VI.  413.  Acts  10  :  35.  He  that 
feareth  Him  is  accepted.  XI.  76.  Ilhis.  Joseph.  Gen.  42  :  18. 
I.  514.  Job   1  :  8.  VI.  19.  Neh.    5  :  9,  15.   VII.  548-550. 

Acts  9  :31.  XI.  69. 

The  ungodly  described.  Ps.  36  :  1.  Rom.  3:18.  No  fear  of  God 
before  their  eyes. 


FLESH  AND  SPIRIT. 
I.  Flesh : 


The  entire  Unrenewed  Man,  including  mind,  heart,  will  and 
body.  Equivalent  Terms  :  Natural  (animal,  sensuous)  man  ; 
Old  man  (in  contrast  with  New  or  renewed  man)  ;  Carnal 
mind,  or  mind  of  the  flesh.  Comprehensively,  the  man  in 
whom  the  intellectual  aims  and  pursuits,  the  emotional  and 
passionate  nature,  the  motives  and  choices  of  the  will,  and 
the  bodily  appetites,  are  all  supremely  directed  and  exer- 
cised in  the  exclusive  interest  and  gratification  of  self,  in 
utter  disregard  of  God,  and  in  disobedience  of  His  Law  of 
righteousness  and  love. 

John  3  :  6.  Born  of  the  flesh  is  flesh.  X.  88.  Rom.  8  :  5. 
They  after  the  flesh  mind  the   things  of  the  flesh.  XL  234. 


FLESH  AND   SPIRIT.  131, 

Rom.  7  :  18.  In  my  flesh  dwelleth  no  good  thing.  1  Cor.. 
2  :  14.  Natural  man  receiveth  not  the  things  of  the  Spirit,. 
XI.  287.  Jude  19,  23.  Sensual,  having  not  the  Spirit.  XI. 
710.  Eph.  2  :  3.  Doing  the  desires  of  the  flesh  and  of  the 
mind    XI.  419.  1  John  2  :  16.   Lust  of  the  flesh,  etc.   XI, 

687.  2  Cor.  7  :  1.    Fiithmess  of  the  flesh.   XI.  369. 

Rom.  3  :  20    No  flesh  shall  be  justified.   XI.  209.  Gal.  2  :  16. 

Rom.  8  ;  6,  8,  13.  Carnally  minded  is  death.  If  ye  live  after 
the  flesh  ye  shall  die.  XI.  234.  Rom.  7:5.  In  flesh  the 
motions  of  sin,  fruit  unto  death.  Gal.  6  : 8,  14.   Soweth  to 

flesh  reap  corruption.  XI.  409,  411. 

Works  of  the  Flesh.  Mark  7  :  21,  22.  Evil  thoughts,  fornica- 
tions, thefts,  murders,  adulteries,  covetings,  wickednesses,  de- 
ceits, lasciviousness,  an  evil  eye,  railing,  pride,  foolishness — 
all  these  evil  things  proceed  from  within.  Gal.  5  :  19.  The 
works  of  the  flesh  are  these  :  Adultery,  fornication,  unclean- 
ness,  lasciviousness,  idolatry,  hatred,  variance,  wrath,  strife, 
heresies,  envyings,  murders,  drunkenness,  revelings,  and 
such  like.   XI.  406,  408.  Col.  3  ;  5-7.  Titus  3  :  3.      See 

Wicked. 


II.  Spirit : 


As  used  in  antithesis  with  flesh,  refers  to  the  man  renewed  by 
the  Holy  Spirit,  and  includes  the  entire  intellectual,  emo- 
tional, and  moral  nature.  Hence  the  equivalent  terms: 
New  Man,  New  creature  or  creation,  Spiritual,  and  Spirit- 
ually minded,  or  having  the  mind  of  the  Holy  Spirit. 

John  3  :  G.   Born  of  the  Spirit  is  spirit.   X.  88.  Rom.  8  : 1-5. 

Walk  after  the  Spirit.  Mind  things  of  the  Spirit.  XI.  232- 
234.  Eph.  2  :  10.  Created  in  Christ  Jesus.  XI.  421.  Eph. 
4  :  24.  The  new  man,  created  in  righteousness  and  holiness 
of  truth.  XI.  432,  3.  2  Cor.  5  :  17.  In  Christ  a  new  crea- 
ture (creation).  XL  365.  Gal.  6  :  15.  New  creature.  XL 
413.  Gal.    5  :  23,    24.   Crucified    the     flesh.   XL    405-408. 

Rom.  6  :  6.  Old  man  is  crucified.  XL  224.  Col.  3  :  9,  10. 
Have   put  on   the  new  man.  XL   478.  Heb.   6  :  4.  Made 

partakers  of  the  Holy  Ghost.  2  Pet.  1  :  4.  Partakers  of 
the  Divine  nature. 

Rom.  8:7.  To  be  spiritually  minded  (to  have  the  mind  of  the 
Spirit)  is  life  and  peace.  XL  234.  Rom.  8  :  13.  If  through 
the  Spirit  ye  mortify  the  deeds  of  the  body  ye  shall  live. 
XL  235. 

\Defitntions  of  Spirituality  or  Spiritiial-mindedness. — Spirituality 
is  the  aspiration  and  tendency  of  the  life  toward  the  divine 
in  thought  and  action,  as  animated  and  controlled  by  the 
Holy  Spirit.      W.  F.  McCauley. 


133  FLESH  AND  SPIRIT. 

Spirituality  is  a  fixed  mental  and  moral  habit,  to  be  distin- 
guished from  ecstasy  or  from  emotional  excitement,  having 
its  rational  grounds  in  the  clear  discernment  of  what  God 
and  man  are  in  their  essential  natures  and  in  their  mutual 
relations,  and  having  its  ethical  quality  in  the  voluntary  and 
habitual  subjection  of  the  conscious  active  life  to  the  judg- 
ment which  such  discernment  forms.     A.  J.  F.  Behrends.'] 

Fruit  of  the  Spirit. 

Gal.  5  :  22,  23.  Love,  joy,  peace,  long-suffering,  kind- 
ness, goodness,  faithfulness,  meekness,  self-control.  XI. 
407,  8.  Under  form  of  command.  Col.  3  :  12-15,  A 
heart  of  compassion,  kindness,  humility,  meekness, 
long-suffering,  forbearing  and  forgiving,  love  and 
peace.  XI.  479.         1  Pet.  1  :  3-9.  XI.  645-648. 


III.  Flesh  and  Spirit: 

The  Old  (Human)  Nature  and  the  New  (Divinely  inwrought) 
Nature  in  life-long  conflict. 

Gal.  5  :  17.  The  flesh  lusteth  against  the  Spirit  and  the 
Spirit  against  the  flesh.  XI.   407.  1  Pet.  2  :  11.   Fleshly 

lusts  war  against   the  soul.  XI.    654.  Rom.   7  ;  15-25. 

What  I  would,  I  do  not,  what  I  hate,  that  I  do.  XI.  227- 
231.  Matt.  26  :  41.  Spirit  is  willing,  but  the  flesh  is 
weak.  X.  514.  2  Coii,  7  :  5.  Without  fightings,  within 
fears.  XI.  371.  1  Cor.  9  :  27.  I  keep  under  my  body. 
XI.  307  Gal.  6  :  14.   By  the  cross  the  world  is  crucified 

to  me  and  I  to  the  world.  XI.  409,  412,  413.  See  V.  165. 
"  Conflict,  etc." 

[When  a  tree  is  grafted  we  have  not  on!}'  the  roots  of  the 
old  stock  under  ground,  but  a  part  of  the  trunk  above 
ground.  In  this  trunk  there  are  dormant  buds.  The  sap 
reaches  them  first,  and  they  develop  into  what  we  call 
"suckers."  These  suckers  the  orchardist  has  to  watch  for 
and  cut  off.  And  such  suckers  are  ever  springing  up  in 
the  hearts  of  those  who  are  converted  in  the  maturity  of 
manhood  or  womanhood.  The  devil  finds  a  dormant  bud 
of  carnality,  and  he  stimulates  it  until  the  tempted  be- 
liever cries,  with  the  great  apostle,  "  Oh,  wretched  man 
that  I  am,  who  shall  deliver  me  from  this  body  of  death  !" 
— this  trunk  of  the  old  nature  full  of  unholy  habits  and 
imaginations  !     C.  E.  Babb.^ 


FLESH  AND  SPIRIT.  ^^^ 


IV.  Counsels  and  Commands. 

1  Cor.  6  :  15,  20.  Glorify  God  in  your  body.  Rom.  13  :  14. 
Make  no  provision  for  the  flesh.  XI.  263-265.  Col.  3  ;  5. 
Mortify  (make  dead)  your  members  upon  the  earth.  XI. 
478.  Gal.  5  .  16,  18.  Walk  by  the  Spirit  and  ye  shall 
not  fulfill  the  lust  of  the  flesh.  XL  406.  Eph.  5  ;  18.  Be 
filled  with  the  Spirit.  XI.  43V.  Titus  2  :  12.  Denying 
worldly  lusts,  live  soberly,  etc.  XI.  547,  8.  1  Pet.  1  :  14. 
Not   according   to   former  lusts.   XI.  649.  1    Pet.  4  ;  2, 

No  longer  live  in  the  flesh.  XI.  662.  Eph.  4  :  22,  23. 
Put  away  the  old  man,  and  put  on  the  new  man.  XI.  432. 
Mark  2  :  21.  X.  224.  Col.  3  :  5-10.  XI.  478.  See  also 
XI.  409,  478,  523.         Gal.  6  :  1.    XI.  409.  Ps.  38  :  19.    IV. 

287,  8.  Ps.  42  :  5.   IV.  313-315,  Ps.   119:  25.   V.  298. 

Rom.  8  :  13.   If  ye  live  after  the  flesh  ye  must  die  ;  but  if 
by  the  Spirit  ye  mortify  (make  to  die)  the  doings  of  the 
body,  ye  shall  live.  XI.  235. 
[Mortifying,  or  iiiaki/ig  to  die,  the  flesh  ;  that  is,  determinedly 
setting  all  the  energy  of  the  soul  into  sharp  and  persistent 
resistance  to  the  natural  motions  of  self-will  and  selfish 
passion    excited    and    developed    under    the    impulse    of 
temptation  ;  putting  forth  this  determined  resistance  day 
by  day  with  the  desire  and  purpose,  in  reliance  upon  the 
Spirit  of  God,  of  ultimately  crushing  the  very  life  of  the 
old  self  will  and  the  once  dominant  "  fleshly"  and  worldly 
"lusts"— ////V,  and  nothing  less    than    this,  is   our   lifelong 
work  and  warfare,  a  toil   and   conflict  lightened   and  sus- 
tained to  the  end  by  the  assured  inworking  of  God  Him- 
self for  present  deliverance  and  ultimate  victory.     This  is 
our  "crucifi.xion  with  Christ,"     Thus,  through  the  accom- 
panying Divine   renewing   energy,  we   become  "  dead  to 
sin"  and  alive  to  Christ,  so   that  we  can  say,  "I  live,  yet 
not  I,  but  Christ  liveth  in  me."     In  its  full  interpretation, 
"crucifixion   with    Christ"  implies  the   adoption,  in  daily 
living,  of  the  principles  which  governed  His  life  of  obedi- 
ence, purity  and   beneficence.     It  means   the  entire  sur- 
render of  self-will  and  self-guidance,  the  utter  denial  and 
subjugation   of  all  self-aims   and   desires,   of    the  mental 
passions  and  bodily  appetites,  involving  a  separation  from 
the  godless   thoughts,   ambitions,  pleasures,  and   pursuits 
of  the  world,  with  the  giving  up  of  all  self-interests  which 
collide    with    the   higher   imperative    interests    of    God's 
working  for  man.     B. 
The    flesh    may   be    present  in   our   efforts  after  sanctification. 
"Are  ye  so  foolish  '  having  begun   in   the  Spirit,  are  ye 
now  perfected  in  the  flesh?"  (Gal.  3  :  3).     It  would  appear 


134   FLOOD— FOREKNOWLEDQE,   FOREOBDINATION' ;    CALLING;    ELECTION: 

that  in  Galatia  there  was  a  school  of  perfectionists,  who 
were  attempting  to  secure  perfection  in  the  energy  of  the 
self-life.  True  holiness,  as  true  consecration,  must  be 
wholly  of  God,  through  Him,  and  to  Him.  "Of  God, 
are  ye  in  Christ  Jesus,  who  is  made  unto  us  .  .  .  sanctifi- 
cation."  The  flesh  max  also  be  energetic  in  Christian  tuork. 
How  much  of  our  Christian  work  has  been  along  this 
line,  suggested  by  the  flesh,  wrought  out  by  the  flesh  or 
self-energy,  and  tending  to  the  glorification  of  ourselves  ! 
And,  therefore,  much  of  it  is  wood,  hay,  and  stubble,  to 
be  burnt  up.  How  memorable  is  that  incident  in  Hudson 
Taylor's  life,  in  which  God  said  to  him  •  "/am  going  to 
ev^angelize  inland  China,  and  if  you  will  walk  with  Me,  I 
will  do  it  through  you  !"  This  is  the  way  in  which  we 
think  when  we  have  learned  to  consign  the  self-life  to  the 
death.     F,  B.  Meyer.] 


FLOOD. 


The    Story  and    its    Lessons.   I.  226-243.         Extent  of    Deluge. 
I.  244,  5. 


FOREKNOWLEDGE;    FOREORDINATION  ;    CALLING; 
ELECTION. 

These  are  indissolubly  linked  in  the  order  of  Divine  Procedure. 
Rom.  8  :  29,  :30.  Whom  He  foreknew.  He  also  foreordained^ 
.     .     .     and  whom  He  foreordained.  He  also  called. 

I.  Foroknow  ;      Foreknowledge.       Proginosko, 
Prognosis :  to  know  first  07'  beforehand. 

Only  five  texts  :  Rom.  8  :  29.  Whom  He  did  foreknow,  He 
also  foreordained.  Rom.  11:2.  God  has  not  cast  off 
His  people,  whom  He  did  foreknow.  Acts  2  :  23.  Him, 
being  delivered  up  by  the  determinate  (ordained,  orizo) 
counsel  and  foreknowledge   of  God.  1   Pet.  1  :  1,  2. 

Elect  (eklectos)  according  to  the  foreknowledge  of  God. 


FOREKNOWLEDGE;    FOREORDINAriON ;    CALLING;    ELECTION.        135 

1  Pet.  2  :  20.  Christ  foreknown  before  foundation  of 
world.  In  these    only  Scriptural   references    to    God's 

foreknowledge,  two,  the  first  and  fourth,  intimate  some 
connection  between  His  foreknowledge  and  His  sub- 
sequent acting  (foreordination  in  one  case  and  elec- 
tion in  the  other)  in  securing  the  believer's  salvation. 
The  Second  text  refers  to  His  foreknowledge  of  His 
ancient  chosen  people.  The  Third  and  Fifth  connect 
His  ordaining  act  with  His  foreknowledge  in  the  deliv- 
ering up  of  Christ  to  death  for  us.  In  all  the  explicit 
references  of  Scripture,  the  Foreknowledge  of  God  has 
to  do  exclusively  with  His  merciful  and  gracious  action 
in  behalf  of  the  saving  of  His  own  chosen  people.  The 
Scripture  is  utterly  silent  here,  and  in  all  other  passages 
which  refer  to  His  unsearchable  knowledge,  as  to  the 
connection  between  His  foreknowledge  and  foreordina- 
tion. It  is  surely  wisdom  on  our  part  to  imitate  its 
silence,  in  our  satisfaction  with  the  result  of  that  con- 
nection to  us  as  saved  believers.  Proof  of  the /^/r/ of 
God's  Foreknowledge  of  all  events,  thoughts  and  deeds 
in  all  duration  we  find  in  His  Eternal  and  Omniscient 
Being.  In  the  glad  conviction  of  Xh^fact,  we  may  find 
comfort,  help,  and  rest. 


II.  Foreordination.     Proorizo :    Mark  off,  bound 
or  limit  first  or  beforehand. 

(A.  V.  renders  the  word  "  predestinate  ;"  R.  V.,  more  judi- 
ciously, "  foreordain,"  since  the  former  word  has  with 
many  minds  a  flavor  of  arbitrary  or  partial  acting.) 
Here  also  the  texts  are  very  few,  only  four.  Rom. 
8  :  29,  30.  Foreordained  to  be  conformed  to  the  image 
of  His  Son.  Whom  He  did  foreordain.  He  called. 
Eph.  1  •  5,  f  1.  Foreordained  us  unto  adoption  as  sons. 
Foreordained  according  to  the  purpose  of  Him,  made  a 
heritage  in  Christ.  XI.  415.  With  even  greater  em- 
phasis it  should  be  noted  that  these  only  direct  Scrip- 
tural references  to  God's  foreordination  are  connected 
exclusively  with  His  saving  processes,  and  immediately 
affect  the  spiritual  transformation  and  adoption  of  the 
saved  soul.  While  the  Scripture  is  silent  as  to  God's 
reasons,  it  plainly  unfolds  the  gracious  end  or  object  of 
His  foreordaining  action.  There  is  absolutely  no  clue 
to  His  motive  or  reason  except  as  we  gather  it  from 
the  end  or  its  effect  (holiness  and  sonship)  referred  to 
above,  and  from  His  revealed  character.  As  disclosed 
it  is  a  gracious  foreordination,  and  cannot  be  partial  to 


136       FOREKNOWLEDGE ;    FOREORDINATION ;    GALLING;    ELECTION. 

any.  Its  operation  must  be  impartial  and  universal, 
since  no  one  is  entitled  by  character  or  deed  to  more 
than  any  other,  all  alike  being  sinners  and  unworthy. 
It  should  be  further  noted  that,  while  foreordination 
respects  the  gracious  acts  and  gifts  of  God  in  man's 
•  behalf,  we  read  of  no  foreordination  to  faith  or  repent- 
ance, or  to  any  act  required  of  man  as  a  condition  of 
salvation.  Foreordination,  therefore,  cannot  possibly 
infringe  upon  the  free  action  with  which  man  is  solemn- 
ly invested  by  God. 
That  God's  Foreordination  includes  the  absolute  and  un- 
limited control  over  all  events  and  over  the  actions  of 
all  spiritual  creatures,  appears  conclusively  in  the  fact 
that  He  is  the  Self-existent,  Self-sufficient,  Eternal  and 
Omnipotent  Upholder  and  Ruler  of  the  Universe  which 
He  Himself  has  created.  In  this  assurance  also  our 
comfort,  help  and  rest  may  well  be  increased  and  our 
satisfaction  in  God  intensified.  See  Agency,  p.  16. 
Also  read  VIII.  488-492.         Jer.  18  :  1-10. 


III.  Call,  Calling,  Called.  Gr.  Kaleo,  Kl'esis, 
Kl'etos,  Call  or  invite,  Calling  or  Invitation, 
Called  or  Invited. 

IT.  Choose,  Or.  Eklego.    Chosen,  Eklectos.    Elect, 

Eklectos.     Election,  Ekloge. 

Note  that  the  original  word  is  one  and  the  same  for  all 
these  renderings.  Its  primary  meaning  is  Laid  out  or 
chosen. 


V.  Scriptural  Uses  of  the  Words  Kaleo,  or  Call- 
ing, and  Eklego,  or  Clioosing. 

Three  texts  only  seem  to  discriminate  by  combining 
them  :  Matt.  22  :  14.  Many  are  called  but  few  chosen. 
2  Pet.  1  :  10.  Make  your  calling  and  election  sure. 
Rev.  IV  :  14.  Called  and  chosen.  Careful  study  of 
the  many  passages  containing  one  or  other  of  these 
works  (Kaleo  or  Eklego")  shows  an  almost  general 
interchangeableness  in  the  use  and  in  the  application 
(practically  in  the  intent  or  meaning)  of  the  two 
words.  Taken  together,  all  the  passages  in  which  the 
two  words  are  found  suggest  and  seem  to  intimate  a 


FOREKNOW LEBO E ;    FOREORDINATION ;    CALLING;    ELECTION.      13? 

VI.  Threefold  Significance  in  the  Words  Kaleo 
and  Eklejro, 

as  interpreted  by  the  entire  text  and  context  in  each  case. 
In  plainer  words,  the  Scriptures  appear  to  intimate 

Three  Kinds  of  Calling  and  Election. 

1.  A  Calling   or   Clioosliig  to   Place,  Function, 

and  Service.  Heb.  ll  :8.  Abraham,  when  he  was 
called,  obeyed  to  go  out  unto  a  place.  Heb.  5:4.  Called 
of  God,  as  was  Aaron.  John  6  :  70.  Have  I  not  chosen 
you  the  twelve,  and  one  of  you  is  a  devil.  John 
15  :16.  I  chose  you,  and  appointed  you,  that  ye  should 
go,  etc.  Jacob  chosen  before  his  birth  as  the  progenitor 
of  God's  elect  people.  Rom.  9:11.  That  the  purpose 
of  God  according  to  election  might  stand,  not  of  works, 
but  of  Him  that  calleth,  it  was  said  unto  her  (Rebecca), 
The  older  shall  serve  the  younger.  So  also  Pharaoh  was 
appointed    to    his    place    and    service.  Rom.   9  :  17. 

Hosea  11:1.  When  Israel  was  a  child  I  loved  him,  and 
called  My  Son  out  of  Egypt.  XI.  368.  Gal.  1  :  15-19. 
Paul's  call  to  apostleship  included  herein.  Also  Ex. 
35  :  30,  31.    Bezalel.   II.  284-286. 

2.  A  Calling  to  Salvation,  or  Invitation  to  the 

Unsaved.  Matt.  9  :  13.  I  came  not  to  call  the  right- 
eous, but  sinners.  This  one  utterance  of  Christ  at  least 
is  clear  and  conclusive  upon  this  point.  And  it  fur- 
nishes a  large  interpretation  of  His  words  in  Matt. 
22  :  14.  Many  are  called  but  few  chosen.  The  substance  of 
this  call  variously  and  repeatedly  expressed  by  Christ, 
in  personal  invitation,  "  Come  unto  Me,"  etc.  In  the 
bidding  of  the  Parables  of  the  Great  Supper,  etc.  The 
call  addressed  to  every  one  who  wills  to  accept  it. 
Matt.  16  :  24.  Rev.  22  :17. 

3.  An  Effectual   Call   and  Choice  of  God,  Based 

upon  His  Eternal  Gracious  Purpose,  and  carried  into 
effect  by  His  own  Divine  energy  through  the  Enlighten- 
ing, Renewing,  and  Sanctifying  Spirit. 
All  the  texts  of  the  New  Testament  touching  this  subject, 
including  the  terms  Call  (Kaleo)  and  Choice  or  Election 
(Eklego),  except  the  few  cited  above,  carry  this  profound 
and  vital  meaning.  They  intimate  plainly  an  acting  of 
God's    Spirit    within    the    soul,  a   call,   cased   upon   an 


138      FOREKNOWLEDGE;    FOREORDINATION ;     CALLING;    ELECTION. 

eternal  choice,  that  is  effective  in  the  result  of  bringing 
men  to  repentance  and  faith  ;  an  actual  intervention  of 
Divine  energy  in  new-creating  and  sanctifying  the  spirit- 
ually dead  and  natively  unholy  soul. 

In  reading  and  pondering  the  texts  which  follow  (and 
which  include  the  main  essential  teachings  of  the  New 
Testament  Epistles  upon  this  theme),  let  it  be  definitely 
noted  that  they  are  addressed  or  refer  distinctly  to 
"  saints,"  i e.,  actually  sanctified  believers. 

Rom.  8  ;  28,  30,  33.  To  them  that  love  God  all  things  work 
together  for  good,  even  to  them  that  are  called  accord- 
ing to  His  purpose  Whom  He  foreordained,  them  He 
also  called  ;  and  whom  He  called,  them  He  also  justi- 
fied. Who  shall  lay  anything  to  the  charge  of  God's 
elect  ?  XI.  240-242.  Rom    1 1  :  4-'7.  1  Cor.  1  :  2,  27, 

28.  Them  that  are  sanctified  in  Christ  Jesus,  called  to 
be  saints.  God  chose  the  foolish,  the  weak,  and  the  base 
things  of  the  world,  that  He  might  bring  to  nought  the 
things  that  are,  that  no  flesh  should  glory  before  God. 
XI.  278.  Gal.  1  :  15.  It  was  the  good  pleasure  of  God, 
who  called  me  through  His  grace,  to  reveal  His  Son  in 
me.  XI.  393.  Eph  1  :  4-7.  He  chose  us  in  Christ  be- 
fore the  foundation  of  the  world,  that  we  should  be  holy 
and  without  blemish  in  Him  :  having  in  love  fore- 
ordained us  unto  adoption  as  sons,  through  Jesus  Christ 
unto  Himself,  according  to  the  good  pleasure  of  His 
will,  to  the  praise  of  the  glory^  of  His  grace.  XI.  415, 
416.  Phil.  3:14.  I  press  on  toward  the  goal  unto  the 
prize  of  the  high  (upward)  calling  of  God  in  Christ 
Jesus.  XI.  4G0.  1  Thes.  1  :  4.  Knowing,  brethren  be- 
loved of  God,  your  election,  because  our  gospel  came 
not  unto  you  in  word  only,  but  also  in  power,  and  in 
the  Holy  Ghost,  and  in  much  assurance.  XI.  485. 
1  Thes.  2:12.  Walk  w^orthily  of  God,  who  calleth  you 
into    His    Kingdom    and    glory.  1    Thes.    4  ;  7.    God 

called  us  not  for  uncleanness,  but  in  sanctification. 
1  Thes.  5  :  24.  Faithful  is  He  that  calleth  you,  who  also 
will  do  it.  XI.  497.  2  Thes.  2  :  13,  14.   God  chose  you 

from  the  beginning  unto  salvation  in  sanctification  of 
the   Spirit  and   belief  of  the  truth.   XI.  502.  2  Tim. 

1  :  9.  Who  saved  us,  and  called  us  with  a  holy  calling, 
not  according  to  our  works,  but  according  to  His  own 
purpose  and  grace,  which  was  given  us  in  Christ  Jesus 
before  times  eternal.   XI.  530.  Titus  1:1.   According 

to  the  faith  of  God's  elect.  XI.  545.  1  Pet.  1  :  2.  Elect 
according  to  the  foreknowledge  of  God  the  Father,  in 
sanctification  of  the  Spirit,  unto  obedience  and  sprink- 
ling of  the  blood  of    Jesus    Christ.   XI.  645.  1   Pet. 


FOREKNOWLEDGE ;    FOREORDINATION ;    CALLINO  ;    ELECTION.       139 

2  :  9.  Ye  are  an  elect  race,  a  people  for  God's  own  pos- 
session, that  ye  may  show  forth  the  excellencies  of  Him 
who  called  you  out  of  darkness  into  His  marvelous 
light.   XI    G54.  ]    Pet   5:10.   The   God    of  all    grace, 

who  calleth  you  unto  His  eternal  glory  in  Christ,  after 
that  ye  have  suffered  a  little  while,  shall  Himself  perfect, 
stablish,  strengthen  you.  XI  069.  2  Pet.  1  :  10.  Give 
the  more  diligence  to  make  your  calling  and  election 
sure.  XI.  672.  Jude  1.  To  them  that  are  called,  be- 
loved in  God  the  Father,  and  kept  for  Jesus  Christ.  XI. 
708.  Rev.  17  -14     They  also  shall  overcome  that  are 

with  Him  (tl'.e  Lamb,  Lord  of  lords)  called  and  chosen 
and  faithful. 

This  group  of  inspired  sentences,  containing  both  proof 
and  explication,  may  be  fitly  closed  with  the  substance 
of  Rom.  8  :  28-39,  that  comprehensive  chain  of  vital 
truths  which  sublimely  summarizes  the  "  glorious  Gos- 
pel of  the  blessed  God."  Note  the  successive  points  in 
this  marvelous  disclosure  :  1.  Comprehetisively.  To  the 
called,  those  that  love  God,  all  things  are  achieved  and 
adjusted  of  God  for  their  present  and  eternal  blessing. 
2.  In  particular  :  The  called,  or  the  lovers  of  God,  are 
foreknown  by  Him.  They  are  foreordained  by  Him  to 
a  restored  Childship.  They  are  effectually  called,  justi- 
fied (two  lacking  links  :  regenerated,  sanctified),  and 
glorified,  3.  Wonderful  words  of  confirmation  and  assur- 
ance :  None  can  harm,  since  God  is  for  them.  Giving 
His  unspared  and  devoted  Son  as  our  Passover,  He  will 
surely  and  freely  give  them  all  other  needful  things. 
None  shall  lay  any  charge  against  God's  elect,  since 
God  Himself  is  their  Justifier.  None  can  condemn,  for 
Christ  has  died,  has  risen,  and  evermore  intercedes  in 
their  behalf.  Neither  suffering,  poverty,  peril,  nor  per- 
secution here  can  part  or  sever  them  from  His  love. 
And  from  that  everlasting  love,  neither  death  nor  life, 
nor  all  created  spirits  throughout  all  duration,  shall  be 
able  to  separate  them.  All  these,  now  incomprehensible 
blessings,  are  the  sequences  of  Gods  foreordination 
and  election  of  believing,  loving,  quickened  and  sancti- 
fied men. 

Careful  study  of  the  above  points  and  texts,  of  the  entire 
topic  as  thus  far  treated,  suggests  certain  instructive 
and  helpful 


140      FOREKNOWLEDGE;    FOREOHDINATION ;    CALLING;    ELECTION, 

VII.  Considerations  and  Conclusions  respecting 
tliis  vital  ground-trutli  of  Divine  Elec- 
tion. 

1.  Suggestive  Considerations. 

(1)  The  spiritual  temper  and  tone  of  these  disclosures 

are  wholly  alien  to  the  thought  of  a  God  ab- 
sorbed in  the  mere  exercise  of  sovereignty  or 
satisfied  with  the  mere  indulgence  in  an  arbitrary 
will.  His  whole  willing  and  acting,  as  here  repre- 
sented, are  pervaded  with  the  thought  of  a  deep 
intense,  loving  sympathy  for,  and  a  yearning 
purpose  to  help  His  self-blinded  and  imperiled 
creatures.  It  is  the  heart  of  God  far  more  than 
His  will  that  appears  in  His  eternal  purpose  of 
grace,  and  in  all  the  steps  His  electing  love 
pursues  to  assure  the  achievement  of  that  pur- 
pose in  the  redemption  and  sanctification  of 
sinful  men. 

(2)  God   declares,  through  the  message  of  Moses  to 

Israel,  that  His  choice  or  election  is  based  upon 
His  love.  Deut.  7:1,8.  The  Lord  did  choose  you 
because  He  loveth  you.  This  message  is  repeated 
and  emphasized  by  the  Prophets  and  Apostles, 
and  even  more  distinctly  and  tenderly  in  the 
words  and  deeds  of  the  Christ.  And  since  we 
are  assured  that  "  God  so  loved  the  7vorld  that 
He  gave  His  Son,"  and  that  "  He  by  the  grace 
of  God  tasted  death  for  every  man,"  is  not  the 
conclusion  natural  and  reasonable,  that  in  the 
desire  and  will  of  God  His  electing  grace  in- 
cluded in  its  purposed  reach  the  entire  race  of 
sinners?  We  may  present  this  conclusion  in 
another  form. 

(3)  As  election   is  of  grace,  and  as  grace,  having  an 

equal  reach  with  promise,  includes  and  en- 
spheres the  entire  human  race,  it  would  seem 
that  in  the  desire  and  plan  and  will  of  God 
there  is  no  limitation  of  the  sphere  and  reach 
of  His  gracious  election.  Acts  •!  :  39.  To  yon 
is  the  promise,  and  to  all  that  are  afar  off,  even 
as  many  as  the  Lord  our  God  shall  call  unto 
Him.  Rom.  5  :  20,  21.  Where  sin  abounded, 
grace  did  abound  more  exceedingly.  Rom. 
11  :  32.  God  hath  shut  up  all  unto  disobedience, 
that  He  might  have  mercy  upon  all. 


FOREKNOWLEDGE;    FOREORDINATION ;    CALLING;    ELECTION      141 

(4)  Three  utterances  of  Christ  suffice  to  relieve  the 
truth  of  the  Divine  Election  from  possible  con- 
nection with  the  conception  of  a  Divine  "  fate." 
"  He  that  cometh  unto  Me  shall  in  no  wise  be 
cast  out."     "  Ye  will  not  come  unto  Me  that  ye 
may   have    life."     "  How    often    would  I  have 
gathered  thy  children,  etc.,  but  ye  would  not." 
Add  to  these  the  manifold  declarations  of  God 
in  both  Testaments,  concisely  expressed  2  Pet. 
3:9.  "  The  Lord  is  not  slack   concerning  His 
promise,  but  is  longsuffering  to  you-ward,  not 
wishing  that    any  should  perish,  but    that  all 
should  come   to  repentance."     These  abound- 
ing expressions  absolutely  rule  out  any  concep- 
tion or  interpretation  of  Election  that  makes  it 
proceed  from  the  mere  arbitrary  decree  or  im- 
passible purpose  of  God,  irrespective  of  man's 
responsive  willing  and  acting.     They  assuredly 
connect   it,  in   a  manner  unknown  to  us,  with 
the  response  of  the  individual  man  to  the  prof- 
fered grace  of  God.     And  we  know  that  in  no 
inspired  statement  is  found  the  least  intimation 
that  God  has  planned,  purposed,  or  prepared 
for  any  human   soul   aught   but  salvation  and 
everlasting   life.     Only  the  kingdom   of    light 
and  blessedness,  Christ  declares.  Matt.  25  :  34, 
is  prepared   for  men.     The   realm  of  darkness 
and  woe,  to  which  the  willfully  disobedient  evil- 
doers are  consigned,  was  prepared  for  the  devil 
and   his   angels,   v.    41.     It   would    seem,  then, 
that  nothing  but  the  resisting   rejecting  will  of 
the  individual  man   has  caused  any  actual  limi- 
tation in  the  exercise  of  the  Divine  election  to 
eternal  life. 
(5)   Christ    indeed    says,    John    6  :  44,     No     man     can 
come    to    Me,   except    the    Father    draw    him. 
But   note   here  :    {a)  Whatever  the    "  drawing" 
means,  it   is   God  as   a  Father  who  draws,     {b) 
The  "  drawing"  is  immediately,  v.  45,  explained  : 
Every    man     that    hath     heard    (listened    and 
heeded)  from  the  Father,  and  hath  learned  (ac- 
cepted the  Father's   gracious  revelation  of  the 
Son)  cometh  unto  Me.     Christ  Himself  strongly 
confirms   this   interpretation,  John    12  :  32.    I,  if 
I  be  lifted  up  from  the  earth,  will  draw  all  men 
unto  Me.     He  further  illustrates  this   drawing 
influence  in  the  Lost  Son's  remembrance  of  the 
Father's  love,  sharply  emphasized  by  his  wretch- 


142      FOREKNOWLEDGE;    FOREOEDINATION ;    CALLING;    ELECTION. 

edness  ;  in  a  like  sense  of  sin  and  remembrance 
of  God's  forgiving  mercy  that  bows  the  Pub- 
lican's head  in  the  temple,  and  constrains  from 
his  heart  the  returning  cry,  "  God  be  merciful 
to  me,  the  sinner  !"  On  the  same  lines  of  lov- 
ing influence  and  gracious  inducement,  the  Old 
Testament  Prophets  explain  this  "  drawing"  of 
God.  "/c/rd'zc'  ihem,"  Jehovah  Himself  affirms, 
"  7vith  cords  of  a  j/ian,  ivitli  bands  of  love.''  Hosea 
11:4.  IX.  368  And  further,  to  show  the  im- 
possibility of  attaching  any  idea  of  arbitrari- 
ness or  partiality  to  God's  electing  act,  the 
same  Jehovah  declares — and  the  declaration 
summarizes  the  core  and  substance  of  all  His 
revealed  words  and  deeds — "  Yea,  I  have  loved 
thee  with  an  everlasting  love.,  therefore  7uith  loving- 
kindness  have  I  drawn  thee."  Jer.  31  :  3.  VHI. 
539-541. 

(6)  Christ   teaches  the  supreme  unlimited  sovereignty 

of  God  always,  but  He  declares  it  to  be  the 
sovereignty  of  a  Father,  whose  tender  mercies 
are  over  all  His  works  ;  of  a  Master  and  King 
who  is  considerate  and  equitable  as  well  as 
benevolent  and  generous  in  all  His  dealings 
with  disciples  and  subjects  ;  a  sovereignty  ex- 
ercised on  earth  and  in  heaven  with  the  desired 
end  and  designed  aim  of  establishing  a  final, 
enduring  Celestial  Empire  of  pure,  active,  and 
happy  spirits.  TJiis  is  the  ultimate  object,  the 
final  cause  for  which  His  eternal,  unlimited 
Sovereignty  exists,  for  which  it  ever  has  been 
and  ever  will  be  exercised. 

(7)  Other  practical  questions  bearing  upon  the  truth 

of  the  Divine  Election  have  neither  statement 
nor  reference  in  the  Scripture.  They  respect 
the  inequalities  that  largely  characterize  and 
qualify  the  distribution  of  capacities,  oppor- 
tunities, and  means  in  the  realms  of  Provi- 
dence and  Grace.  The  figure  of  the  potter 
and  the  clay,  as  used  Jer.  IS  :  4-10.  VIH.  488- 
490,  and  referred   to  Job   10  :  9.  Isa.  64  :  8, 

Rom.  9  :  20-23,  teaches  plainly  God's  absolute 
sovereignty  over  the  life  of  every  man,  while 
as  plainly  it  intimates  that  God's  action  is  de- 
termined by  man's  conduct,  Jer.  18  :  Y-10.  It 
does  not  teach  (as  has  been  said)  that,  since  He 
is  under  no  obligation  to  any.  He  may  appor- 
tion advantages  and   disadvantages   simply  as 


FOREKNOWLEDGE;    FOEEORDINATION ;    CALLING;    ELECTION.       143 

He  pleases  ;  that  is,  that  He  may  deal  arbitra- 
rily and  partially  in  discriminating  His  gifts  to 
men.  Such  action,  as  already  intimated  above, 
is  utterly  discordant  with  and  directly  opposed 
to  the  entire  Scriptural  revelation  of  His  char- 
acter and  acting  as  a  God  of  equity  and  of 
grace.  While  this  interpretation  and  these 
considerations  relieve  the  character  of  God 
from  unjust  conceptions  in  this  matter  of  the 
unequal  distribution  of  His  gifts,  they  furni:  i 
no  explanation  of  the  inequalities  which  ever}'- 
where  exist.  In  the  silence  of  revelation,  and 
in  the  knowledge  of  His  abundantly  proved 
wisdom,  fairness,  and  love,  we  may  well  refer 
the  solution  of  all  unanswered  and  unanswer- 
able problems  to  our  Lord's  promised  future 
disclosure  :  "  What  I  do  thou  knowest  not  now, 
but  thou  shalt  understand  hereafter."  And  let 
us  rest  in  the  comforting  assurance  that  He 
will  be  justified  and  forever  praised  for  all  His 
working  toward  every  man  in  all  the  genera- 
tions of  time.  So  resting,  we  may  fervently 
join  in  the  triumphant  ascription  of  Paul  as  he 
closes  his  exposition  of  this  theme,  Rom. 
11  :  33-36.  O  the  depth  of  the  riches  both  of  the  tuis- 
doni  and  the  knowledge  of  God!  How  unsearchable 
are  His  Judgments,  and  His  ways  past  tracing  out ! 
For  of  Him  and  through  Him,  and  unto  Him,  are 
all  things.    To  Him  be  the  glory  forever  !  Amen  ! 

2,  Conclusions    of  Fact,    Confirmatory  and 
Helpful. 

To  the  intelligent,  thoughtful,  experienced,  and 
loyally  self-consecrated  believer,  the  truth  of 
the  Divine  Election,  as  set  forth  above  in  the 
texts  and  their  suggestions,  must  become,  with 
increasing  appreciativeness,  one  of  his  most 
sublime,  vital,  and  assuring  convictions.  Such 
a  believer  cannot  but  recognize  the  force  and 
accept  the  help  of  these  inspired  statements 
with  all  their  instructive  inferences.  Upon  the 
face  of  these  Scriptures  he  reads  these  simple 
confirmatory  facts  : 
(l)  That  the  actual  subjects  of  God's  electing  grace 
are  those  and  only  those  who  have  themselves 
accepted  divinely  proffered  mercy  and  fulfilled 
the  conditions  of  repentance,  faith,  love,  and 
obedience,  upon  which  the  proffer  was  based. 


144      FOREKNOWLEDGE;    FOBEOBDINATION ;    CALLING;    ELECTION. 

(2)  That  all  who   have   so    accepted,   repented,  be- 

lieved, loved,  and  obeyed  are  Divinely  elected 
unto  holiness  and  salvation.  These  two  facts 
intimate  a  vital,  though  not  causal,  connection 
between  God's  choice  of  the  believer,  and  the 
believer's  faith  and  obedience  toward  God. 

(3)  The  further  fact  that  all  the  passages  that  distinct- 

ly intimate  an  effectual  calling,  or  Divine  elec- 
tion— that  is,  His  gracious  ensuring  through  the 
seeking,  teaching  and  winning  influences  of 
the  Holy  Spirit  the  acceptance  of  the  call — are 
addressed  directly  and  exclusively  to  saints 
or  believers,  those  who  have  already  accepted  and 
are  elect.  The  only  possible  aim  and  pur- 
pose in  the  statement  of  or  reference  to  the 
doctrine  must  therefore  be  the  spiritual  in- 
struction and  help  of  those  who  are  addressed, 
believers  and  saints.  And  this  purpose  can  be 
discerned  in  every  text  with  its  connections  of 
thought.  Not  only  the  reason  for  so  large  and 
varied  a  statement  of  the  doctrine,  but  its  otily 
legitimate  and  healthful  effect,  is  found  in  the  in- 
spiration, courage,  strength,  peace  and  rest 
which  it  brings  into  the  heart  and  life  of  the 
weak  and  wavering  but  true  believer.  Such, 
in  part,  was  its  effect  upon  the  penitent  Peter, 
which  drew  from  his  loyal  heart  in  answer  to 
the  searching  yet  loving  question  of  the  Christ 
the  pathetic  reply,  which  was  both  confession 
of  his  own  sin  and  a  new  confession  of  His  In- 
carnate Lord,  "  Lord,  Thou  knowest  all  things  ; 
Thou  knowest  that  I  love  Thee  !"  And  such 
must  be  its  effect  in  every  watchful,  fervent, 
trustful  spirit,  since  it  assures  the  helping  eye 
and  ear  and  arm  of  One  whose  wisdom,  might, 
and  love  are  alike  infinite,  and  who  actively 
puts  forth  all  for  the  believer's  restoration  to 
holy  character  and  to  an  eternal  heavenly  fel- 
lowship. 


VIII.  Urgent  Counsels  to  Believers,  as  Elect  of 
God. 

Col.  3  :  12-lV.  Put  on  therefore,  as  God's  elect,  holy 
and  beloved,  a  heart  of  compassion,  kindness, 
humility,   meekness,   long-suffering ;  for  bearing 


FOREKNOWLEDGE;    FOREOBDINATION ;    CALLING;    ELECTION.      145 

one  another  and  forgiving  one  another ;  and 
above  all  these  things  love,  which  is  the  bond  of 
perfectness.  And  let  the  peace  of  God  rule  in 
your  hearts,  and  be  ye  thankful.  Let  the  word 
of  Christ  dwell  in  you  richly.  And  whatsoever 
ye  do,  in  word  or  deed,  do  all  in  the  name  of  the 
Lord  Jesus,  giving  thanks  to  God  the  Father 
through   Him.   XL   479.  Eph.  1:4.   He  chose 

us  in  Him  (Christ),  that  we  should  be  holy  and 
without   blemish   before  Him.   XL   415.  Eph. 

2  :  10.  Created  in  Christ  Jesus  for  good  works 
which  God  afore  prepared  [Proetoimazo,  here  and 
Rom.  9  :  2:^),  that  we  should  walk  in  them.  XL 
421.  Eph,  4  :  1.    Walk   worthily  of   the  calling 

wherewith  ye  were  called,  with  all  lowliness  and 
meekness,  giving  diligence  to  keep  the  unity  of 
the  Spirit  in  the  bond  of  peace.  XI.  530. 
1  Thes.  2  :  12.  Walk  worthily  of  God,  who  calleth 
you  into  His  own  kingdom  and  glory.  1  Thes. 

4  :  1.  God  called  us  not  for  uncleanness,  but  in 
sanctification.  XI.  491.  Heb.  3  :  1.  Holy  breth- 

ren, partakers  of  a  heavenly  calling,  consider  the 
Apostle  and  High  Priest  of  our  confession,  even 
Jesus.  1  Pet.  1  :  15.   Like  as  He   who   called 

you  is  holy,  be  ye  yourselves  also  holy  in  all 
manner   of    living.  XL   649.  1   Pet.  2:9.   Ye 

are  an  elect  race,  that  ye  may  shew  forth  the  ex- 
cellencies of  Him  who  called  you  out  of  darkness 
into    His     marvelous    light.   XL   654.  2  Pet. 

■    1  :  10.   Give  the  more  diligence  to  make  your  call- 
ing and  election  sure.   XI.   672. 


IX.  No  Directly  Alternative  or  Converse  State- 
ment to  the  Doctrine  of  Election  Discerni- 
ble in  the  Scriptures. 

There  is  no  corresponding  positive  statement  touch- 
ing those  who  are  not  included  among  the  elect,  or 
the  "  saved  by  grace  through  faith."  No  sentence 
or  passage  of  the  Bible  can  be  reasonably  construed 
into  a  positive  declaration  that  God  has  decreed 
any  to  doom  simply  in  the  exercise  of  His  own 
will,  and  irrespective  of  the  character  and  conduct 
of  the  doomed.  It  is  "  ungodly  men,  turning  the 
grace  of  God  into  lasciviousness,  and  denying  our 
only  Master  and  Lord,  Jesus   Christ,  who  were   of 


146  FRIENDSHIP  AND  FELLOWSHIP. 


old  set  forth  (ordained,  not  /preordained)  to  this  con- 
demnation." Jude4,  It  is  "  for  such  as  disbelieve," 
who  "stumble  at  the  word,  being  disobedient,"  to 
whom  Christ  becomes  "a  stone  of  stumbling," 
"  whereunto  they  were  appointed."  1  Pet.  "2  :  T,  8. 
It  is  the  "  wicked,  slothful  and  unprofitable  ser- 
vant" who  is  "  cast  into  the  outer  darkness"  (Matt. 
25  :  26,  30)  ;  "  the  cursed"  who  "  go  away  into 
eternal  punishment"  (Matt.  25  :  41,  46).  In  other 
words,  no  doctrine  of  "reprobation"  proceeding 
from  the  mere  arbitrary  will  or  decree  of  God  is 
explicitly  stated,  nor  can  it  be  exegetically  nor 
reasonably  inferred  from  any  passage  in  the  Word 
of  God. 

See  Agency,  p.  16.     Condemnation,  p.  93. 


FRIENDSHIP  AND  FELLOWSHIP,  Divine  and  Human. 

God's  Friendship.      With  Moses.  Ex.  33  :  11.  Spake  as 

man  to  his  friend.   II.  258,  With  Abraham.    Isa.  41  :  8.   My 

friend.  James  2  :  23.   Called  the  friend  of  God.  Matt. 

11  :  10.  Friend  of  publicans  and  sinners.  John  15  :  14,  15. 
Ye  are  My  friends.  I  have  called  you  friends.  X.  493.  John 
11  :  11.  Our  friend  Lazarus.   X.  344,  5. 

Human  Friendship.     Prov.  17:17.  At  all  times  a  friend 

loves,  but   in  adversity  a  brother.   VI.  347,  8.  Prov.  18  :  24. 

A  friend  closer  than  a   brother.   VI.  356-358.  Prov.  13  :  20. 

VI.  314.  Prov.  27:6,  9,  10,  17.  VI.  409,  410.  IIlus.  David 
and  Jonathan.   III.  307,  8,  314-316,  324. 

God's  Fellowship  with  Man.  Conditioned  upon  love  and 
obedience  to  Him,  and  promised.  John  14  :  23.  If  a  man 
love  Me,  he  will  keep  My  Words,  and  My  Father  will  love 
him,  and  We  will  come  unto  him  and  make  Our  abode  with 
him.    X.  486. 

Man's  Fellowship  with  God.  i  John  i  .  3.  Our  fellow- 
ship is  with  the  Father  and  with  His  Son  Jesus  Christ.  XI. 
682.  1  Cor.  1  :  9.   Called  to  the  fellowship  of  His  Son.  XI. 

279.  Phil.  2  :  1.  Fellowship  of  the  Spirit.  Song  of  Solo- 
m6n  4  :  16.   VI.  560,  574. 


GIVING.  147 

[It  is  nothing  less  than  a  life  of  abiding,  unbroken  fellowship 
with  Himself  to  which  He  is  seeking  to  lift  us  up.  All  that 
we  have  received — pardon,  peace,  the  Spirit  and  His  grace — are 
but  preliminary  to  this.  And  all  that  is  promised  in  the 
future — holiness  and  fruitfulness  and  glory  everlasting — are 
but  its  natural  outcome.  Fellowship,  intimacy,  union  with 
Himself  is  His  highest  object.     Miirray.'\ 

Christian  Fellowship.  Ps.  133:l-3.  Good  and  pleasant 
to  dwell  together  in  unity.   V.  415-420.  Matt.  23  :  8.   All  ye 

are   brethren.  Matt.  23  :  12.   Love    one  another  as   I   have 

loved   you.  X.  493.  1  John  1  :  7.    We   have    fellowship  one 

with  another.  XI.  683.  1  Pet.  1  :  22.  Love  one  another  from 
the  heart  fervently.  XI.  651.  Gal.  6  :  10.  Work  that  which 
is  good  to  all,  especially  toward  them  that  are  of  the  house- 
hold of  faith.  XI.  411.  Eph.  4  :  2.  Keep  the  unity  of  the 
Spirit  in  the  bond  of  peace.  XI.  427.  Amos  3  :  3.  IX.  411. 
1  Thes.  3:12.  The  Lord  make  you  to  increase  and  abound  in 
love  one  toward  another.  Philemon  7  :  16.  XI.  552,  3. 
Heb.  10  :  24.  Consider  one  another  to  provoke  unto  love  and 
good  works.  XI.  593.       Heb.  12:  23.  XI.  610.     See  Churches. 

[The  grand  power  of  the  Christian  life  is  largely  in  its  fellow- 
ship— first,  in  the  mystical  union  of  the  believer  with  Christ  ; 
and,  second,  in  the  equally  mystical  and  no  less  vital  union 
of  the  saints  with  each  other.  It  is  God's  good  pleasure  that 
we  should  find  our  strength,  as  well  as  our  chiefest  joy,  in  the 
communion  of  the  great  family.  No  man  among  God's 
people  liveth  unto  himself.  We  are  bound  to  each  other, 
not  merely  by  the  instinct  of  mutual  dependence  and  sup- 
port, but  by  a  living  tie  of  kinship  which  is  ratified  by  the 
vows  and  sacraments  of  a  Church  that  was  designed  to  be  an 
eternal  spiritual  commonwealth.  "  So  we,  being  many,  are 
one  body  in  Christ,  and  every  one  members  one  of  another." 
That  "  we  may  grow  up  into  Him  in  all  things,  which  is  the 
head,  even  Christ  ;  from  whom  the  whole  body  fitly  joined 
together  and  compacted  by  that  which  every  joint  supplieth, 
maketh  increase  of  the  body  unto  the  edifying  of  itself  in 
love."  There  is  no  sympathy  like  this  ;  no  charity,  no  love 
like  this.     D.  J.  Burrelli\ 


GIVING   (Offering)    to  the    Lord's   Work  and    His   Poor. 
Principles,  Motives,  and  Measure. 

Principles  of  acceptable  offering  t    Made  to  God,  su- 
premely for  His  sake.   Ex.  25  :  1  ;         35  :  4.  Take  for  Me  an 


348  GIVING. 

offering.   Bring  the   Lord's  offering.  II.  284.  Willingly  and 

cheerfully.  Ezra  3  :  5.  Willingly  offered  a  free-will  offering 
unto  the  Lord.  VII.  499,111.   491.  2  Cor.  9  :  7.    God  loveth 

a  cheerful  giver.  XI.   377.  Liberally.   Isa.  32  :  8.   The  liberal 

deviseth  liberal  things.   VIII.   157,  8.  2  Cor.  9:6.    He  that 

soweth  bountifully  shall  reap  bountifully.  With  simplicity  (with- 
out fear,  favor,  or  ostentation).  Rom.  12  :  8.  XI.  259,  At  some 
cost  or  sacrifice.  2  Sam.  24  :  24.  I  will  not  offer  of  that  which 
doth    cost  me  nothing.    III.   471-473.  Heb.    13  :  16.   With 

such  sacrifices  God  is  well  pleased.   XI.  616.  One  element  of 

true  consecration  and  godlikeness.  1  Chron.  29  :  5.  Who  offereth 
willingly,  to  consecrate  himself  this  day  unto  the  Lord  ?  III. 
491.  Ps.  112  :  5,  6,  9.    V.    251-253.  An  appointed  part  of 

worship.  Deut.  16  :  17.  Shall  not  appear  before  Me  empty; 
every  man  shall  give  as  he  is  able.  III.  396.  Acts  10  :  4. 
Alms  and  prayers  are  come  up  for  a  memorial  before  God. 
XI.    71,  74.  Soul-ransom    offering.    Ex.     30  :  12-15.    II.    309. 

Votive  offerings  under  the  Law.   II.  433-440. 

Motives  actuating-  tlie  true  giver : 

ISeiisc  of  obligation, 

from  a  knowledge  of  God's  sole  ownership  and  of  his  own 
trusteeship  or  stewardship.  1  Chron.  29  :  14.  All  things 
come  of  Thee,  and  of  Thine  own  have  we  given  Thee.  III. 
491.         See  Parables.  X.  401,  458. 

Xatiiral   rc!«poiisc   of  a  j;ratcfiil   heart   to  the  grace  and 
goodness  of  God. 

Paul  finely  appeals  to  this  high  motive.  2  Cor.  8  :  9.  For 
ye  know  the  grace  of  our  Lord  Jesus  Christ,  that,  though 
He  was  rich,  yet  for  your  sakes  He  became  poor,  that  ye 
through  His  poverty  might  become  rich.  XI.  375.  And 
He  recurs  to  this  appeal  at  the  close  of  the  9th  chapter 
(both  of  them,  2  Cor.  8  and  9,  being  filled  with  this  sub- 
ject), in  the  exclamation,  "Thanks  be  to  God  for  His  un- 
speakable gift."  XI.  379.  Rom.  8  :  32.  XI.  242.  1  Tim. 
6  :  17-19.  (Since)  God  giveth  us  richly  all  things  to  en- 
joy, ...  be  ready  to  distribute,  willing  to  communicate, 
laying  up  in  store,  etc.  XI.  527. 

Ciod's  definite  demand,  together  with  His  assurance  of 
ample  returns. 

Prov.  3  :  9.  Honor  the  Lord  with  thy  substance,  with  the 
first-fruits  of  all  thine  increase.  So  shall  thy  barns  be 
filled  with  plenty.   VI.  252-254.  Mai.   3  :  10.  Bring  ye 

the  whole  tithe,  and   prove   Me  if  I  will  not   pour  out  a 


GIVING.  149 

blessing.    IX.   643,    4.  Matt.    5  :  42.  X.    153.  Prov. 

11  :  24,  25.  Scattereth  yet  increaseth.  Liberal  soul  shall  be 
made   fat.  VI.   305-307.  Prov.   19  :  17.    He    that    hath 

pity  upon  the  poor  lendeth  to  the  Lord,  and  his  good  deed 
will  He  pay  him  again.   VL  360.  Prov.  28  :  27.   He  that 

giveth  to  the  poor  shall  not  lack,  VL  415.  Ps.  126  :  5.. 

Sow  in  tears,  reap  in  joy.  V.  382.  Eccles.  11:6.  In 
morning  sow  thy   seed.   VL   509.  Isa.   32  :  20.  Blessed 

that   sow   beside    all    waters.  VIII.    160.  Ps.    41  :  1-3. 

IV.  305,  6.  Acts  20  :  35.  More  blessed  to  give  than  to 
receive.   XL  145.  1  Chron.  29  :  9.   The  people  rejoiced 

because  with  a  perfect  heart  they  offered  willingly  to  the 
Lord.  III.  491.  Ps.  37  :  26.  He  lendeth,  and  his  seed  is 
blessed.  IV.  281. 

Measure  or  Proportion  of  Giving^.  Deut.  16  :  10. 
Thou  shalt  give  according  as  the  Lord  thy  God  blesseth  thee. 
II.  411.  Deut.  14  :  28,  29.   II.   439,   440.  Prov.   3  :  9.  The 

first-fruits  of  all  thine  increase.  VI.  252,  3.  2  Cor.  8  :11,  12. 
It  is  accepted  according  to  that  a  man  hath.  XL  375.  Special 
rule  for  systematic,  proportionate  giving.  1  Cor.  16  :  2.  Upon 
the  first  day  of  the  week  let  each  one  of  you  lay  by  him  in 
store,  as  he  may  prosper.  XL  343.  Using  or  giving  the  con- 
dition of  having,  a  law  of  increase  for  bodily,  mental,  and  spir- 
itual powers.  Matt.  25  :  29.  X.  460. 

Illustrations : 

Neh.  8  :  10.  Send  portions  unto  him  for  whom  nothing  is 
prepared.  VII.  563.  Mark  12  :  44.  She  of  her  want  did 
cast  in  all  that  she  had.  X.  439.  Acts  9  :  36-39.  Dorcas. 
XL  69. 

["Give  as  the  Lord  hath  prospered  you,"  but  not  the  con- 
verse, "Lord,  I  will  give  if  you  will  prosper  me."  The 
Lord  does  not  work  on  a  commission.  There  is  nothing 
in  giving  that  is  pleasing  to  Him  but  the  motive  that  is  in 
it,  the  spirit  which  prompts  it.  That  motive  must  be  love, 
and  that  spirit  self-sacrifice.  If  one  toil  to  the  degree  of 
pain,  if  one  put  aside  self-indulgence  in  order  to  make 
testimonials  in  gifts  of  love  to  God  and  to  man,  that  one 
is  piling  riches  away  in  a  treasury  where  neither  moth  nor 
rust  corrupt,  nor  do  thieves  break  through  and  steal — that 
IS,  providing  that  is  not  the  motive.  This  is  not  a  hard 
condition.  It  cannot  be  otherwise.  It  is  simply  the 
requisite  of  a  good  heart,  without  which  it  is  impossible 
that  one  should  have  heaven,  here  or  hereafter.     Interior. 

Every  gift  of  Providence  to  us  is  an  opportunity  and  there- 
fore a  responsibility,  and  the  blessing  does  not  come  with 
the  gift  until  we  recognize  the  responsibility  and  use  the 


150  GOD. 


opportunity.  .  .  .  False  charity  pampers  self  and  pauper- 
izes others.  True  charity  educates  self  by  helping  others. 
The  so-called  Christian  who  never  gives  is  a  false  Chris- 
tian. The  Christian  who  gives  carelessly,  blindly,  indis- 
criminately, however  generously,  is  a  very  imperfect 
Christian.  The  Christian  who  gives  thoughtfully,  seri- 
ously, fraternally,  bending  his  best  powers  to  the  accom- 
plishment of  a  real  benefaction  of  his  fellow-men,  is  in  the 
true  and  only  way  of  following  Jesus.  H.  Van  Dyke. 
That  is  the  highest  kind  of  kindliness  which  is  spontaneous 
and  self-motived.  It  is  well  to  be  easily  moved  to  benefi- 
cence either  by  the  sight  of  need  or  by  the  appeals  of 
others,  but  it  is  best  to  kindle  our  own  fire,  and  be  our  own 
impulse  to  kindly  thoughts  and  acts.  We  may  humbly 
say  that  human  mercy  then  shows  likest  God's,  when,  in 
such  imitation  as  is  possible,  it  springs  in  us,  as  His  does 
in  Him,  from  the  depths  of  our  own  being.  He  loves  and 
is  kind  because  He  is  God.  He  is  His  own  motive  and 
law.  So,  in  our  measure,  should  we  aim  at  being.  A. 
Maclaren.  ] 


GOD. 


Essential  Elements  of  His  Bein?:: 

Living.  Jer.  10  :  10.  The  living  God.  VIII.  444.  Deut.  5  :  26. 
Josh.  3  :  10.  Ps.  42  :  2.  Acts  14  :  15.  Matt.  16  :  16.  Rom. 
9  :  -26.         2  Cor.  6:16.         1  Thes.  1:0.         1  Tim.   3:15;       4  :  10. 

Self-Existent    and    Self-Sufflcient.    Ex.   3  :  14.    I   Am 

That  I  Am.  I.  586.  A  Spirit.  John  4  :  24.  God  is  a  Spirit. 
X.    102.         Acts  17  :  24,   25.    XI.   96.         Personality.   He 

speaks,  is  addressed,  and  is  spoken  of  as  a  Person,  in  the 
words,  I,  Thou,  He.  Personality  (of  God  and  man)  strongly 
emphasized   in   the   Old   Testament  Religion.   II.    14.  One 

Only.  Deut.  6  :  4.  The  Lord  our  God  is  One  Lord.  II.  202. 
Deut.  4  :  39.  Ps.  86  :  10.  Isa.  45  :  5,  21,  22.    I  am  God,  and 

there  is  none  else  beside  Me.  John  17  :  3.  Thee,  the  only  true 
God.         1  Cor.    8  :  6.    One  God.  Gal.    3  :  20.   God   is  One. 

See  Names  of  God. 


OOD.  151 


Properties  or  Attributes  Inlierent  to  His  Being: 

1.  Eternal.     Ps.  90  :  2.    From  everlasting  to  everlasting,  Thou 
art  God.  Deut.  33  :  27.  The  Eternal  God.  Isa.  40  :  28. 

Rom.  16  :  36.         Isa.   57  :  15.  The  High  and  Lofty  One  that 
inhabiteth  eternity.  VIII.  323.  Rom.  1  :  20.  His  eternal 

Power  and  Godhead. 

3.   Infinite  : 

(1)  In  Knoivledge  and  \¥isdom. 

Job  11  :  7,  8.   Canst  thou   by  searching  find   out  God  ? 
VI.  73,  74.  Isa.   40  :  28.   There   is   no  searching  of 

His  understanding.  Isa.  46  :  10.   Declaring  the  end 

from  the  beginning.  VIII.  244.  Amos  4  :  13.  De- 
clareth  to  man  his  thought.  Heb,  4:13.  All  things 
are  open  before  the  eyes  of  Him.  Ps.  139.  Jer. 
32  :  19,  Thine  eyes  are  open  upon  all  the  ways  of  the 
sons    of  man.  2    Chron.    16  :  9.    VII.   285.  Jer. 

23  :  24.  VIII.  511,  VII.  507.  Rom.  11  :  33.  O  the 
depth  both  of  the  wisdom  and  knowledge  of  God  ! 
How  unsearchable  are  His  judgments,  and  His  ways 
past  finding  out.  Acts  15  :  18.  Known  unto  God 
are  all  His  works  from  the  beginning  of  the  world. 

(2)  In  Power. 

Jer.  32  :  17,  18.  The  Great,  the  Mighty  God,  the  Lord  of 
Hosts  is  His  name.  Nothing  too  hard  for  Thee. 
Creator  of  heaven  and  earth.  VII.  444-446.  Ps. 
50  :  1.  Deut.  7  :  21.         1  Chron.  29  :  11.   Thine  is 

the  greatness,  the  power,  the  glory,  the  victory  and 
the  majesty,  for  all  that  is  in  heaven  and  in  the  earth 
is  Thine.  III.  491.  Isa.  40  :  28.  The  everlasting  God, 
the  Creator  of  the  ends  of  the  earth,  fainteth  not, 
neither    is   weary.  Ps.    62  :  11.   Power   belongeth 

unto  God.  Gen.  17  :1  ;  35  :11.  I  am  the  Almighty 
God.  2  Cor.  6  :  18.  Rev.  4:8;  15:3.  Ps. 
66  :  7.  He  ruleth  by  His  power  forever.  65  :  66  ; 
106  :  6.  Acts  14  :  16.  2  Kings  6  :  16.  VH.  202, 
203,  205.  Ps.  104  :  1.   V.  191. 

(3)  In  the  Reach  of  IIi§  Presence. 

Jer.  23  :  24.  Do  not  I  fill  heaven  and  earth?  VIII.  511. 
2  Chron.  6  :  18.  Heaven  and  the  heaven  of  heavens 
cannot    contain   Thee.   III.    555.  Ps.  139.         Acts 

17  :  27,  28.         Acts  7  :  49. 


152  GOB. 

3.  Uiicliaiigeable,  in  Principles  and  Motives,  the 
sources  and  guitles  of  Action.  Mai.  3  :  6.  I  am 
Jehovah,  I  change  not.  IX.  640,  641.  Heb.  13  :  8.  The 
same,  yesterda}^,  to-day  and  forever.  Ps.  102  :  27.  V.  178. 
James  1:17.  With  Whom  can  be  no  variation,  neither 
shadow  cast,  by  turning. 
All  His  action  controlled  by  immutable  principles.  Illus.  by 
His  Repenting.  I.  233,  HI.  166,  469,  VHI.  491,  IX.  396, 
458.         See  Anthropopathy,  p.  20. 


Qualities  of  Cli.aracter. 

Including  every  element  of  absolute  perfection. 

1.  Holiness.     Lev.  19:2.   I,   the    Lord    your    God,    am    holy. 

Ex.  15  :  11.  Glorious  in  holiness.  II.  57.  Josh.  24  :  19.  He 
is    an    holy    God.  Ps.  99:3,  5,  9.  V.   162-166.  Isa. 

5:16.  Ps.    111:9.  VIII.    323.  Isa.    6:3.   Holy,    holy, 

holy,  is  the  Lord  of  Hosts.  VIII.  41.         Rev.  4  :  8. 

2.  Righteousness.      Ex.  9:15.   Thou    art    righteous.  Neh. 

9:8.  Ps.  119  :  137.  Jer.  12  :  1.  Righteousness  belongeth 
to  Thee.  Dan.  9  :  7.  Jer.  9  :  24.  I,  the  Lord,  exercise 
righteousness.         Isa.  45  :19.   I  speak  righteousness.  Ps. 

11:7.    The   righteous    Lord    loveth    righteousness.  Ps. 

145:17.  Is  righteous  in  all  His  ways.  Ps.  48  :  10.  Thy 
right  hand    is   full   of  righteousness.  Ps.    119  :  142.  Thy 

righteousness  is  everlasting.  Ps.  71  :  19.  Thy  righteousness 
is  very  high.  Ps.  36  :  8.  Like  great  mountains.  Ps. 
19:9.  The  judgments  of  the  Lord  are  righteous.  Ps.  96:13. 
Ps.  119  :  7,  62,  106, 160,  164.  Ps.  97  :  2.  Righteousness  and 
judgment  are  the  foundations  of  His  Throne.  V.  155, 156. 
Ps.  Ill  :  3.  Ps.  143  :11. 

3.  Justice.     Deut.  32  :  4.   A  God  just  and  right  is  He.         Rev. 

15  :  3.  Just  and  true  are  Thy  ways.  Ps.  89  :  14.  Justice 
and  judgment  are  the  habitation  of  Thy  throne.  Isa. 
45  :  21.  A  just  God  and  a  Saviour.  VIII.  239.  Zech.  9  :  9. 
Just  and  having  salvation.  1  John  1  :  9.  He  is  just  to  for- 
give sins.         Deut.  4  :  24.  A  jealous  God. 

4.  Truth  and  Faithfulness.     Deut.  32  : 4.  A  God  of  truth 

is  He.  Jer.  10:10.  VIII.  445.  Ps.  146:6.  The  Lord 
keepeth  truth.  Ps.  31  :  5.  O  Lord  God  of  Truth.  Ps. 
89  :  14.  Plenteous  in  mercy  and  truth.  Ps.  25  :  10.  Paths 
of  the  Lord  are  mercy  and  truth.  Ps.  100  :  5.  His  truth 
endureth  to  all.  V.  169.  Ps.  117  :  2.  V.  277.  Isa.  25  :  1. 
Isa.  65  :  16.  VIII.  378. 


GOD.  153 

Ps.  89  :  2.  Thy    faithfulness    is    established    in    the    heavens. 
V.  96.  Ps.   12  :  2.   IV.  127.  Deut.  7  :  9.  The    Faithful 

God  that  keepeth  covenant  and  mercy.  Deut.  32  : 4. 
II.  725.  Ps.  36  :  5.         Heb.    10  :  23.    He    is    faithful    that 

promised.  2    Tim.    2  :  13.  Illits.   1    Kings    8  :  56. 

1  Thes.  5  :  24.  Faithful  is  He  that  calleth  you,  who  will  do 
it.  1    Cor.  1  :  9.  XI.  279.  2   Thes.  3  :  3.   The    Lord    is 

faithful,  who  shall  stablish  and  guard  you.  1  Cor.  10  :  13. 
1  John  1:9.  Ps.  119  :  89,  90.   V.  323. 

5.  Goodness.      Ps.  86  :  5.  Thou,  Lord,  art  good.         Ps.  31  :  19. 

How  great   is  Thy  goodness.  Ps.  33  :  5.   Earth   is   full  of 

the  goodness  of  the  Lord.  Ps.  65  :  11.  Crownest  the  year 

with  Thy  goodness.  Ps.  68  :  10.   Prepared  of  Thy  good- 

ness for  poor.  Ps.  107  :  8.  Praise  the  Lord  for  His  good- 
ness. Gen.  1  :31.  God  saw  everything,  that  it  was  very 
good.  Ps.  103  :  5.   Satisfieth    with    good    things.         Ps. 

23  :  6.  Surely  goodness  and  mercy  will  follow.  IV.  186. 
1  Tim.  6  :  17.  Giveth  us  richly  all  things  to  enjoy.  James 
1:17.  Every  good  gift  from  Father.  Acts  17  :  25.  He 
Himself  giveth  to  all  life  and  breath  and  all  things. 
Matt.  5  :  45.  He  maketh  sun  to  shine  on  evil  and  good,  and 
sendeth  rain  on  just  and  unjust. 

6.  Grace  to  Undeserving  and  Mercy  to  Ill-deserv^ing. 

Ex.  34  :  6.  Jehovah,  Jehovah  God,  merciful  and  gracious, 
long-suffering  and  abundant  in  goodness  and  truth. 
Ps.  86  :  5,  15.   V.  81.  Ps.  57  :  10.   Thy    mercy   is    great 

unto  the  heavens.  Ps.  103:8,11,13,17.  IV.  182-185. 
Ps.  116  :  5.   V.  265.  Ps.  143  :  7.  V.  463.  Ps.  145  :  8,  9. 

2  Chron.  30  :  9.  Neh.  9  :  17,  31.         Micah  7  :  18,  19.   IX. 

490.  Isa.  63  :  7,  9.  VIII.  367.  Hosea  1  :  10.   IX.  338. 

Hosea  11:4.  IX.  368-370.  Isa.  30:18.  Waits  to  be 
gracious.  VIII.  152.  Eph.  2  :  4.  Rich  in  mercy.  V.  7. 
Exceeding  riches  of  His  grace.  Reserve  of  Mei-cy.  Jer. 
4  :  27  ;  30  :  11.   VIII.  420.         Illus.  Jonah  4  :  4.   IX.  462. 

Manasseh.  VII.  378,  379. 

7.  All   Snninied  np  in  Love,     i  John  4  :  7,  8.  Love   is   of 

God,  God  is  love.  Jer.  31  :  3.  I  have  loved  thee  with  an 
everlasting  love.  VIII.  539-541.  Hosea  11:4.  IX.  368. 
John  15:9.  As  the  Father  hath  loved  me,  so  have  I  loved 
you.  Isa.    49:15.   VIII.  260,    121,    294,    5.  John  3  :  16. 

God  so  loved  the  world.  1  John  3:1;  4:10,16. 
Rom.  5:8.  2  Cor.  13:11.  The  God  of  love  shall  be  with 
you.  Deut.  7  :  8.  The  Lord  loveth  you.  Zeph.  3:17. 
Will  rest  in  His  love.  IX.  534.  [Can  we  frame  a  fuller 
conception   of  happiness  than   to  be  perfectly  loved  by  the 


154  GOD. 


best  and  most  blessed  Being,  and  perfectly  to  love  Him,  and 
to  partake  of  the  richest  emanations  of  His  loving-kindness, 
that  is  far  more  valuable  and  desirable  than  life  itself  ?     Bates. \ 


Works:  Creation.    Providence.    Redemption. 

1.  Creation.     Worlds,  Aiiiinated    Existences,  Man, 
Angels.     See  Nature. 

Gen.  1  :  2.  Spirit  of  God  moved  upon  the  face.  Ps.  104  :  24, 
30.  Thou  sendest  forth  Thy  Spirit,  they  are  created.  Ps. 
33  :  6.  By  the  word  of  the  Lord  were  the  heavens  made, 
by  the  breath  of  His  mouth.  IV.  248.  Ps.  111:2.  V. 
243.  Neh.    9  :  6.   Thou    hast    made   the    heaven,    the 

earth,  and  all  things.  VII.  505.  Jer.  32  :  17.  By  thy 
great  power.   VIII.  445.         Isa.  44  :  24.  VIII.  203.  Isa. 

42  :  5.  Created  the  heavens,  spread  forth  the  earth  and 
that  which  cometh  out  of  it,  giveth  breath  to  the  people 
upon  it.  Acts  17  :  25  Giveth  to  all  life  and  breath  and 
all    things.  Isa.   45  :  12.   I    have    made    the    earth    and 

created  man  upon  it.  V.  18.  Formed  the  earth  to  be  in- 
habited. Job  9  :  6-10.  Shaketh  the  earth,  commandeth 
the  sun,  sealeth  up  the  stars.  VI.  61-63.  Amos  4  :  13. 
Formeth  the  mountains,  createth  the  wind.  Jsa.  40  :  12. 
Measured  the  waters  and  weighed  the  mountains.  VIII 
209.  Jer.  10  :  12,  13.  VIII.  445.  Gen.  2  :  7.  The  Lord 
God  formed  man,  and  breathed  into  his  nostrils  the  breath 
of  life,  and  man  became  a  living  soul.  Job  33  :  4.  The 
Spirit  of    God  hath   made  me.  VI.    172.  Angels.   Heb. 

1  :  5. 

Text  of  Creative  Acts  and  Comment.     Vol.  I.  85-138. 

God  in  the  manifoldness  of  His  working,  in  the  heavens  and 
earth  and  in  the  world  of  Animal  Life,  shown  in  many 
references  of  Psalmist,  Teacher,  and  Prophet,  but  espe- 
cially in  the  Almighty's  Address  to  Job,  chaps.  38-41.  VI. 
190-218.  Chap.  38  a  poetic  parallel  to  the  prose  of  Moses. 
Also  in  Psalms  8  and  19  :  J -6.    IV.  76-86,  146-152. 

[The  Universe  of  astronomy,  inconceivably  immense  as  it  is 
in  time  and  space,  is  not  an  aggregate  of  differing,  dis- 
cordant, and  unrelated  parts,  but  a  single  homogeneous 
whole,  an  orderly  "  cosmos"  of  organized  activity  ;  and 
its  oneness  illustrates  and  declares  the  unity  of  the 
Creator,  the  one  Eternal,  Omnipresent,  Omnipotent,  All- 
wise  God,  glorious  for  ever  and  ever.  Yet  the  human 
mind  and  soul  is  greater  and  more  wonderful,  higher  and 
nobler,  than  even  the  stars  of  heaven.     We  are  "  made  in 


GOD.  155 

the  image  of  God,"  an  expression  the  fullness  of  whose 
meaning  we  shall  better  understand  hereafter.  We  share 
His  nature  and  His  eternal  life.  Strange  as  it  sometimes 
seems  when  we  measure  our  weakness  and  littleness 
against  the  immensities  of  the  heavens,  still  it  is  true  that 
God  "  is  mindful  of  man,  and  visits  the  Son  of  Man," 
"  in  whom  is  the  breath  of  the  Most  High."   C.  A.  Youfig.'] 


2,  Providence.  Gen.    l  :  29,  30  ;  9  :  3.  Ps.    136  :  25. 

Giveth  food  to  all  flesh.  Ps.  147  :  8,  9.  Ps.  104  :  14,  15,  27, 
28.  Causest  grass  to  grow  for  cattle  and  herb  for  the  service 
of  man.  Ps.    145:15,  16.   All   wait   on   Thee,   and  Thou 

givest  them  meat  in  due  season.  Thou  openest  Thine  hand, 
and   satisfiest   the  desire  of  every  living  thing.  Ps.  107. 

A  Pmlm  of  Providence.  Matt.  6  :  31-33.   All  things  (need- 

ful) shall  be  added.  Ps.  37  :  5.  Commit  thy  way  unto  the 
Lord  and  He  shall  bring  it  to  pass.   IV.  275.  Prov.  3  :  6. 

He  shall  direct  thy  paths.  Luke  12  :  17.  Even  the  very 
hairs  of  your  head  are  all  numbered.  X.  238. 
[God  is  the  self-revealing  God,  who  makes  Himself  known  to 
men  who  are  akin  to  Himself  :  In  the  world  of  Nature,  Rom. 
1  :  20  ;  in  the  Providential  course  of  History,  which  is  ordered 
so  as  to  lead  men  to  seek  to  know  Him,  Acts  17  :  22-26  ;  in 
the  constitution  of  man,  which  is  morally  kindred  to  the 
Divine  nature.  This  revelation  is  effected  and  appreciated 
through  the  action  of  man's  rational  powers  upon  the  phe- 
nomena of  nature,  of  history,  and  of  moral  consciousness. 
Steve  nsi\ 


3.  Redeini>tion.       Isa.  49  :  26.  I,  the  Lord,  am  thy  Redeemer. 

Isa.  41  :  1.   Thy  Redeemer,  the  Holy  One  of  Israel. 
Isa.  44  :  22.   I    have    redeemed    thee.  Isa.    47  :  4.   Thy   Re- 

deemer, the  Lord  of  Hosts. 
Ps.  31  :  5.  Thou  hast  redeemed  me,  O  Lord  God.  IV.  229,  230. 

Rev.  5  :  9.    Thou  hast  redeemed  us  to  God. 
1  Pet.  1:18.   Redeemed  with   precious  blood,  even  the  blood 

of  Christ. 
Rom.  3  :  24.  Justified    through    redemption    in    Christ    Jesus. 

Titus  2  :  14.  That  He  might  redeem  us  from  all  iniquity. 
1  Cor.  1  :  30.  Christ   is   made  to  us  redemption.         Eph.  1  :  7. 

In  whom  we  have  redemption  through  His  blood. 
Heb.  9  :  12.   Obtained  eternal  redemption  for  us. 
John  3  :  16.  God  sent   His  Son.         Heb.  10  :  5-10.   I  come  to 

do   Thy  Will.  Heb.  9  :  14.   Through   the   Eternal    Spirit 

offered  Himself. 


15(j  GOD. 

See   Ood    the    Son.    Offlce-work    of   Trinity    in    Re- 
demption (below). 

Because  He  is  the  Only,  Living,  Eternal  God,  Infinite 
in  wisdom  and  might,  in  resource  and  reach,  be- 
cause He  is  Holy  and  Just,  Loving  and  Good, 
Merciful  and  Gracious,  and  because  He  is  Creator, 
Upholder  and  Redeemer,  He  holds 

Sovereignty,  Sole,  Supreme,  find  Universal,  in 
heaven  and  earth,  over  all  worlds  and  beings, 
through  all  duration. 

Dan  4  :  3,  35.  His  kingdom  is  an  everlasting  kingdom,  and  His 
dominion  is  from  generation  to  generation.  He  doeth  accord- 
ing to  His  will  in  the  army  of  heaven  and  among  the  inhabit- 
ants of  the  earth.  IX.  252,  253.  Ps.  10  :  16.  Jehovah  is 
King  forever.  Ps.  103  :  19.  His  kingdom  ruleth  over  all. 
V.  186.  Jer.  10  :  10.  Ps.  93  :  1,  2.  The  Lord  reigneth. 
V.  131,  132.  Ps.  97  :  2.  V.  155,  6.  Ps.  75  :  7.  V.  27.  Ps. 
76  :  10.  V.  30,  31.  1  Tim.  1  :  17.  The  King  eternal,  incor- 
ruptible, invisible,  the  only  God.  XI.  508.  1  Tim.  6  :  15,  16. 
The  blessed  and  only  Potentate,  the  King  of  kings,  and  Lord 
of  lords,  Who  only  hath  immortality,  dwelling  in  light  unap- 
proachable. 

God  Proprietor  and  Disposer.  Hag.  2  .-  8.  The  silver 
is  Mine  and  the  gold  is  Mine.   IX.  543.  Ezek.  18  :  4.  All 

souls  are  Mine.  IX.  81.  Isa.  64  :  8.  We  the  clay,  Thou 
the  Potter.         Jer.  18:6.   VIII.  373,  488-491. 

1   Sam.  2  :  6.   Killeth   and   maketh  alive.  Ps.   68  :  20.  To 

the  Lord  belong  the  issues  from  death.  Ps.  33  :  11.  IV. 
248,  9. 

Isa.  45  :  7,  20-25.  I  form  the  light,  I  make  peace  and  create 
evil ;  I,  the  Lord,  do  all  these  things.  I  am  God,  and  there 
is  none  else.   VIII.  239-241. 

Isa.  46  :  10.  My  counsel  shall  stand,  and  I  will  do  all  My 
pleasure.  VIII.  244.  Jer.  10  :  23.  Not  in  man  to  direct 
his  steps.    VIII.  446.         Ps.  94  :  1.   V.  135. 

Illustrative  passages.  Gen.  24  :  50  ;  45  :  8.  ^' From  the 
Lord":    Num.    16:35.   Fire.  1     Kings    2:33.  Peace. 

Ps.  121  :  2.  Help.  Ps.  24  :  5.  Blessing.  Prov.  16  :  1. 
Answer  of  tongue.         Prov.  20  :  26.  A  man's  judgment. 

God  as  $»un,  Sliieid,  and  Guide. 

Ps.  84  :  11.   V.  71.         Mai.  4  :  2.         Ps.  32  :  8.  IV.  243. 
Ps.  48  :  14.   IV.  345.  Ps.  73  :  24.   V,  11. 

See  Agency,  Divine  and  Human,  p.  16. 


GOD.  157 

End  (Final  Cause)  of  His  Universal,  Everlasting 
Dominion  :  His  own  Crlory  and  Blessedness 
as  Reflected  in  the  Perfected  Character  and 
Blessedness  of  all  pure  Spirits,  Angelic  and 
Redeemed.  Ezek.  3.6  :  22.  I  do  this  for  Mine  lioly 
Name's  sake.  IX.  155.  Isa.  43  :  7.  Created  for  My 
glory.  (God  alone  the  cause  and  reason,  motive  and  end 
of  His  own  love  to  men,  and  all  its  fruits.) 


The  Glory  of  God. 

"  Glory  is  the  outpouring  of  light.  The  glory  of  God  is  the  out- 
pouring of  His  divine  attributes.  It  is  a  giving,  not  a  receiving." 
And  the  whole  Bible  shows  that  it  is  the  forth-putting  of  His 
Love  and  Mercy  toward  man,  it  is  the  giving  of  Himself  for 
man,  in  the  Person  and  Sacrifice  of  Christ,  which  constitutes  his 
highest  glory. 

Ex.  33  :  18,  19.  Show  me  Thy  Glory!  II.  261,  262.  (Answered  by 
Proclamation  of  His  Name.)  Ex.  34  :  6,  7.  Jehovah,  Jehovah, 
a  God  full  of  compassion  and  gracious,  slow  to  anger  and 
plenteous  in  mercy  and  truth,  forgiving  iniquity  and  transgres- 
sion and  sin  ;  and  that  will  by  no  means  clear  the  guilty.  II. 
264-266. 

Hence  the  Angels'  Song  at  the  Advent  :  Luke  2  :  14.  Glory  to 
God  in  the  highest,  and  on  earth  peace  among  men  in  whom  He 
is  well  pleased. 

This  glory  is  to  fill  the  earth.   Num.  14  :  21.  Isa.  6  :  3. 

Hence  the  repeated  command  :  Ps.  96  :  3.  Declare  His  glory  among 
the  heathen. 

Ascriptions  :  1  Chron.  29:  11.  Thine  is  the  power  and  the  glory. 
Matt.  6  :  13.  Thine  is  the  kingdom  and  the  glory.  Ps.  72  :  19. 
Rom.    11:36.         Gal.    1:5.         2    Tim.    4:18.  Heb.    13:21. 

1  Pet.  5:11.         Jude  25.  Rev.  Y  :  \2. 

Glorifying  God,  Man's  Work  on  Earth. 

1  Cor.  6  :  20.   Glorify  God  in  body  and  Spirit.       Matt.  5:16. 

Glorify  your  Father  in  heaven. 
1  Cor.  10  :  31,   Do  all   to  the  glory  of  God.         1  Pet.  4  :  11. 

That  God  in  all  things  may  be  glorified. 
1    Pet.  2:12.   Glorify  God   in   the  day  of  visitation.         Isa. 

24  :  15.   Glorify  God  in  the  fires. 
Ps.  50  :  15.   Call   in   trouble,    I    will   deliver,  and   thou  shalt 

glorify  Me.  1  Sam.  2  :  30.   III.  256. 

John  15:8.  Herein  is  my  Father  glorified  that  ye  bear  much 

fruit. 


lob  GOD. 


2  Cor.  4  :  15.   The  grace  may  cause  thanksgiving  to  abound 

unto  the  glory  of  God. 
Glorifying  by  Confession.  Josh.  7  :  19.  (Achan.)        Jer.  13  :  16. 

Ps.  51  :  15. 


God  Triune.  Trinity  in  Unity.  The  Godhead 
Existing  from  Eternity,  Disclosed  in  Redemp- 
tion. 

1.  Old  Testament  Intimations  of  Plurality  in  the 
Godhead. 

Gen.    1  :26.   Let    Us   make.  I.    122-128,  II.  202-204.  Ps. 

45  :  6,  7.  IV.  329,  330.       Isa.  6  :  3.  Holy,  Holy,  Holy.   VIII. 
42,  43.  Isa.   9  :  6.   VIII.  61-69.  Zech.   2  :  11.    IX.  559. 

See  V.  169.     See  Theophanies. 

[We  could  know  nothing  positively  of  this  self-distinction  in 
the  nature  of  God  save  as  He  Himself  discovers  it  to  us  in 
the  facts  of  His  self-revelation.  We  do  now  know  it 
through  the  discovery  of  Himself  as  Father,  Son,  and 
Spirit.  .  .  .  The  triune  conception  of  God  is  justified 
when  it  is  shown  to  be  the  conception  which  underlies 
the  triune  Revelation  God  has  given  of  Himself,  and  the 
triune  activity  in  the  work  of  Redemption.  For  this  same 
reason  that  the  doctrine  of  the  Trinity  is  one  which  prop- 
erly arises  only  out  of  the  facts  of  the  completed  Revela- 
tion in  the  New  Testament,  we  do  not  look,  or  look  in 
vain,  for  any  full  discovery  of  it  in  the  Old  Testament. 
Yet  if  the  doctrine  be  true,  we  would  anticipate  that  the 
older  dispensation  would  not  be  without  at  least  some 
foregleams  or  intimations  of  it — that  some  facts  which 
point  in  its  direction  would  not  be  wanting — and  this  we 
find  to  be  actually  the  case.  I  might  refer  to  the  remark- 
able series  of  facts  connected  in  the  older  Scriptures  with 
the  appearances  and  Revelations  of  the  "  Angel  of  Jehovah." 
A  dispassionate  review  of  all  the  facts  will  dispose  us  to 
agree  with  Oehler  that,  judged  by  his  manifestations,  the 
"Mal'ach"  is  best  described  as  "a  self-presentation  of 
Jehovah,  entering  into  the  sphere  of  the  creature,  which  is 
one  in  essence  with  Jehovah,  and  yet  again  different  from 
Him."  We  have,  again,  the  very  full  development  giver 
to  the  doctrine  of  the  Spirit.  Ordinarily  the  Spirit  ap- 
pears only  as  a  power  or  energy  proceeding  from  Jehovah, 
but  in  function  and  operation  the  tendency  is  to  represent 
Him  as  an  independent  agent,  and  there  are  several  pas- 
sages, especially  in  the  later  chapters  of  Isaiah,  where  this 
view  receives  distinct  expression.     Such,  e.g.,  is  Isa.  40  ;  13, 


GOD.  159 

"Who  hath  directed  the  Spirit  of  the  Lord,  or  being  His 
counselor,  hath  taught  Him  ?"  Where,  in  Oehler's  words, 
"The  Divine  Spirit  acting  in  Creation  is  a  consciously 
working  and  intelligent  power."     J.  Orr.\ 

2,  New    Testament    Disclosures.     John  3  :  5,  6,    14,   16. 

Born  of  the  Spirit.  Son  of  Man  lifted  up.  God  sent  His  Son. 
Matt.  28  :  19.  Baptizing  in  the  name  of  the  Father  and  of  the 
Son  and  of  the  Holy  Ghost.   X.  583.       Essay.   X.  589.       2  Cor. 

13  :  14.  The  grace  of  the  Lord  Jesus  Christ  and  the  love  of 
God  and  the  communion  of  the  Holy  Ghost.  XL  390. 

Almost  innumerable  expressions  in  the  Gospels,  Acts,  Epistles, 
and  Revelation  plainly  distinguish  and  discriminate  each 
of  the  Persons  of  the  Godhead,  noting  a  peculiar  relation 
subsisting  between  them  and  a  special  Office  and  Mission  of 
each  in  the  Divine  Work  of  Redemption.  A  few  texts  are 
subjoined. 

John  14  ;  15-17,  23.  Me  ;  the  Father  ;  the  Spirit  ;  My  Father  ; 
We     X.    483.  Rom.    5:1,5;  8  :  1-3.  Eph.    2  :  18. 

Through  Christ  we  have  access  by  one  Spirit  to  the  Father. 
Eph.  3  :  14-17.  1  Pet.  1  :  2.    Foreknowledge   of    Father; 

sanctification  of  Spirit,  blood  of  Jesus  Christ.  Gal.  4  :  6, 

God  ;  Spirit  ;  Son  ;  Father.  1    Cor.    8  :  6.   One    Father. 

One  Lord  Jesus  Christ. 

There  is  one,  and  only  one,  God  ;  but  there  are  f/iree  distinctions 
in  the  Godhead^  which  are  disclosed  to  us,  chiefiy  in  the  New 
Testament,  under  the  names  of  Father,  Son,  and  Holy  Spirit. 
We  use  the  term  Persons,  though  not  strictly  proper,  for 
lack  of  another  of  equal  fitness. 

3.  Fellowship  in  the  Godhead.     Gen.  1:26.  Let  us  make 

man  in  our  image,  after  our  likeness.  Matt.  3  :  16.   This 

is  my  beloved  Son,  in  whom  I  am  well  pleased.  John 
17  :  24.  Thou  lovedst  Me  before  the  foundation  of  the  world. 
John  8  :16.  I  am  not  alone,  but  I  and  the  Father.         John 

14  :  23.  We  will  come  and  make  one  abode  with  him. 
[Only  through  the  Trinitarian  distinction  are  we  brought  into 

communion  with  a  Being  who  has  within  Himself  a  life  of 
communion.  R.  H.  Hutton  says,  "  If  Christ  is  the  eternal 
Son  of  God,  God  is  indeed  and  in  essence  a  Father;  the 
social  nature,  the  spring  of  love,  is  of  the  very  essence  of  the 
Eternal  Being  ;  the  communication  of  His  life,  the  recipro- 
cation of  His  affection  dates  beyond  time — belongs,  in  other 
words,  to  the  very  being  of  God.  ...  If  we  are  to  believe 
that  the  Father  was  from  all  lime,  we  must  believe  that  He 
was  as  a  Father — that  is,  that  love  was  actual  in  Him  as  well 
as  potential,  that  the  communication  of  life  and  thought  and 
fullness  of  joy  was  of  the  inmost  nature  of  God,  and  never 
began  to  be,  if  God  never  began  to  be."     J.  Orr.] 


160  OOD. 


God  the  Ftather. 


Old  Testament  References.  Ps.  103  :  13.  Like  as  a  Fa- 
ther pitieth  his  children.  V.  183.  Isa.  63  :  16.  Thou  art  our 
Father.  VIII.  369.  Jer.  3  :  4.  My  Father,  Thou  art  the  guide 
of  my  youth.  VIII.  408.  Jer.  31  :  9.  I  am  a  Father  to  Israel. 
VIII.  542. 

Christ  the  Revealer  of  the  Fatherhood  and  of  the 
Father.  John  l  :  12-14,  18.  The  only  begotten  Son,  which 
is  in  the  bosom  of  the  Father,  He  hath  declared  Him.  X.  63, 
66.  John  5  :  23,  26.  X.  130,  131.  John  14  :  6,  13.  No  one 
Cometh  unto  the  Father,  but  by  Me.  X.  482.  Matt.  11-27. 

No  one  knoweth  the  Son,  save  the  Father  ;  neither  doth  any 
know  the  Father  save  the  Son,  and  he  to  whomsoever  the  Son 
willeth  to  reveal  Him.  X.  180. 

New  Testament  Epistles. 

1  Cor.  8  :  6.  One    God,    the    Father.         James  3  :  9.  Bless  we 
God,  even  the  Father.  Rom.  15  :  6.   Father  of  our  Lord 

Jesus    Christ.  2  Cor.  1:3;  11  :  31.  Eph.  1  :  3. 

1  Pet.  1  :  3.  Eph.  3  :  14.  Eph.  4  :  6.  James  1:17. 

Father   of   lights.         James  3  :  9.         Heb.  12  :  9.  Father  of 
spirits.  Eph.  1:17.   Father   of  glory.  1  Pet.  1  :  2. 

Foreknowledge    of   God    the  Father.         Jude  1.   Sanctified 
by  God  the  Father. 


God  the  Son. 

Jesus  Christ  the  God-Man  :  Son  of  God  and  Son  of  Man.  (See 
Person  of  Christ.  X.  591.) 

Luke  1  :  35.  (The  angel  to  Mary  :)  The  holy  thing  which  is  to 
be  born  shall  be  called  the  Son  of  God.  Isa.  6  :  1-5.  Mine 
eyes  have  seen  the  Lord  of  Hosts.  VIII.  41.  John  12  :  41. 
Isaiah  saw  His  (Christ's)  glory  and  spake  of  Him. 

Isa.  7  :  14.  Call  His  name  Immanuel,  God  wuth  us.  VIII.  50-54. 
Matt.  1  :  23.  Rom.  8  :  3.         Gal.  4  :  4.  Isa.  8:8.     O  Im- 

manuel. VIII.  57. 

Isa.  9  :  6.  His  name  shall  be  called  Wonderful,  Counselor, 
Mighty  God.  VIII.  61-69.  John  1:1.  In  the  beginning  the 
Word  was  with  God  and  the  Word  was  God.  X.  62,  v.  14. 
Became  flesh  and  dwelt.  1  John  1:2.  1  Tim.  3  :  16.  God 
manifest  in  flesh.  Rom.  9  :  5.  Who  is  over  all,  God  blessed 

forever.         Phil.  2:11.  1  Tim.  2  :  3.  God  our  Saviour.  XI. 

509.         Col.  1:19;     2:9.      In  Whom  dwelleth  all  the  fullness 


GOD.  161 

of  the  Godhead  bodily.         Zech.  13  :  7.  The  Man,  My  Fellow. 

IX.  606-610. 
Micah  5  :  2.   Whose  goings  forth  are  from  everlasting.   IX.  479- 

481.  Heb.  13  :  8.  Jesus  Christ,  the  same  yesterday,  to-day, 

and  forever. 
1  Tim.  6  :  15,  16.   King  of  kings,  Who  only  hath  immortality,  to 

Whom    be   honor   and  power    eternal.  Heb.  1  :2-13.  Thy 

throne,  O  God,  is  for  ever  and  ever. 
Rev.  1  :  8,  1,7,  18  ;         22  :  13,  16.   Alpha   and    Omega,  Which  is 

and   was  and   is  to  come,  the  Almighty.         Titus  2  :  13.   Our 

great  God  and  Saviour  Jesus  Christ. 
Soti   of  Man.     John  1  :  51.  X.    78.  John  3:13.     X.    89,    etc. 

Also  compare   Ps.  78  :  56  with  1  Cor.  10  :  9.  2  Cor.  5  :  19. 

God  was  in  Christ. 

Testimony  of  the  Father. 

Matt.  3  :  16.  17.  Voice  from  heaven,  This  is  My  beloved 
Son.   X.  65.         Matt.  17  :  5.   X.  283.         2  Pet.  1  :  17. 

Testimony  of  the  Baptist.  John  1  :  34.  I  have  seen  and  bear 
witness  that  this  is  the  Son  of  God. 

Testimony  of  JoJin.  John  1  :  18.  The  Son  Who  is  in  the  bo- 
som of  the  Father.  20  :  31.  Believe  that  Jesus  is  the 
Christ,  the  Son  of  God. 

Testimony  of  Peter.  Matt.  16:16.  Thou  art  the  Christ,  the 
Son  of  the  living  God.  2  Pet.  1  :  16-18. 

Testimony  of  Christ  Him^telf. 

Mark  :  14  :  61,  62.   I  am  the  Christ,  the  Son  of  the  Blessed. 

John  6  :  57.  The  Father  sent  Me,  and  I  live  by  the  Father, 
5:37;  12:49;  14:24;  1  John  4  :  14.  John  5  :  26. 
As  the  Father  hath  life  in  Himself  so  hath  He  given  to  the 
Son  to  have  life  in  Himself.  5  :  17.  The  Father  work- 
eth  and  I  work.  John  10  :  15,  As  the  Father  knoweth 
Me  so  know  I  the  Father.  Luke  10  :  22.  John  16  :  15. 
All  things  the  Father  hath  are  Mine.  X.  129,  132.  (Testi- 
monies to  Sonship.) 

John  8  :  16,  29.  I  am  not  alone,  but  I  and  the  Father. 
John  16  :  32.  I  am  not  alone,  because  the  Father  is  with 
Me.  John  10  :  36.  The  Father  is  in  Me  and  I  in  Him. 
14  :  11.  I  am  in  the  Father  and  the  Father  in  Me,  John 
10  :  30.  I  and  My  Father  are  One.  14  :  13.   The  Father 

is  glorified  in  the  Son.  John  16  :  28.  I  came  from  the 
Father  and  go  to    the    Father.   X.    503.  John    17  :  5. 

Glory  I  had  with  Thee  before  the  world  was.   X.  507. 

Possessing    all    Power.     John  l  :  3,  4.  All  things 
were  made  by  Him.    In  Him  was  life.  Rom.  11  :  36. 

Of    Him  and   through  Him  and    unto    Him    are    all 


162  QOD. 


things.  Heb.  1  :  3.  Eph.  3  :  9.  Col.  1  :  16,  IV. 
All  things  created  through  Him  and  unto  Him,  and 
by  Him  all  things  subsist.  Heb.  2  :  10.  Matt. 
28  :  18.  All  power  is  given  unto  Me  in  heaven  and 
earth.  Rom.  1  :  4.  Declared  the  Son  of  God  with 
power.  Proven  by  His  wonder-working  deeds.  See 
Christ  on  Earth  (Works  of  Wonder). 

All  Knowledge  and  Wisdom.  Col.  2  :  3.  In 
Whom  are  all  the  treasures  of  wisdom  and  knowledge 
hidden.  1  Cor.  1  :  30.  Proven  by  His  discernment 
of  men  and  events  and  His  unfoldings  of  all  truth, 
of  duty  and  destiny. 

Honored  and  Worshiped.  John  5 :  23.  All 
should  honor  the  Son  even  as  they  honor  the 
Father.  Acts  2  :  24.   XI.  15.  "Jehovah."  Matt. 

2  :  11.   Wise  men  worshiped  Him.  8:2;  9  :  18; 

15  :  25  ;  28  :  9,  17.  John  20  :  28.  My  Lord  and 
My  God.  Rom.  11  :  36.  To  Him  be  glory  for  ever 
and  ever.  /;/  heaven.  Heb.  1  :  6.  Let  all  angels 
worship  Him.  Rev.  5  :  6,  9-13  ;  7  :  0,  10  ; 
14  :  1-3  ;          19:6,  7. 

Divine  Acts  for  Men.  Mark  l  :  34.  Healed  the 
sick  and  cast  out  devils.  Matt.  11:5.  Restores  the 
blind,  deaf,  lame,  lepers,  and  raises  the  dead.  Matt. 
9:6.     Forgives    sins.  John    14:26;  15:26; 

16  :  7.  Matt.  3  :  11.  Acts  1  :  5.  Sends  and  bap- 
tizes with  the  Holy  Ghost.         John  20  :  22. 

Final  Jndge,  John  5  :  22.  The  Father  hath  com- 
mitteth  all  judgment  to  the  Son.  V.  25.  Dead  hear 
Son  of  God.  Rom.  14  :  10.  All  stand  before  the 
judgment-seat    of    Christ.  2  Cor.  5  :  10.  Matt. 

25  :  31-46.  Allegory  of  the  Judgment  of  the  Son  of 
Man. 

Eternal  King.  1  Tim.  1:17.  The  King  eternal,  the 
only  God.  Matt.  25  :  34.  The  King.  X.  462.  Luke 
1  :  33.  Of  His  Kingdom,  no  end.  Rev.   11  :  15,  17. 

He  shall  reign  for  ever  and  ever.  Dan.  7  :  13,  14. 

Given  Him  an  everlasting  dominion.  IX.  275-278. 
Heb.  13  :  21.  To  Whom  be  the  glory  for  ever  and  ever. 
See  Christ  on  Earth,  the  God-Man,  p.  53.  Read 
VIII.  364,  365.    "The  Christ  of  Rationalism." 

[The  specious  theories  of  Schleiermacher,  Ritschl, 
Rothe,  and  Lipsius  have  all  failed  ;  the  early  Unita- 
rianism  of  Priestley  and  Channing,  with  its  modified 


QOD. 


163 


divinity    of    Christ,    has    not   endured    the    tests   of 
time.     There  is  no  middle  ground   between   the  doc- 
trine of  very  God  and  very  man  on  the  one  hand  and 
pure  humanitarianism.     /.  Orr. 
Christ  is  the  image  of  the  invisible  God,  the   One  who 
embodies  and  perfectly  expresses  the  Divine  nature  ; 
whose  relation  as  Son  antedates  that  of  every  crea- 
tion (Col.  1:18),  who  existed  before  the  universe  was 
created  (Col.  1  :  l"?).     Previous  to  His  Incarnation  He 
existed  in   a  Divine  form  of  being,  which  He  surren- 
dered for  a  servant-form  (Phil.  2  :  6,  7),  thus  renounc- 
ing for  the  time  His  equal  dignity  with  God.     In  re- 
turn for  the   Redeemer's  free  giving  of   Himself  to 
humiliation  and  death,  God  has  elevated  Him  to  the 
Mediatorial  throne  and   conferred  upon  Him  a  name 
above  all   others  (Lord  Jesus  Christ,  v.   11)  that  all 
creatures  should  acknowledge  His  sovereign   author- 
ity (Phil  2  :  9-11).     Elsewhere  described  as  a  sitting  at 
the    right   hand   of  God  (Col.  3:1;     Eph.  1  :  20-22). 
There    in    the  regions  of   heavenly  glory  and  power 
(heaven)  elevated  to  supreme  headship  over  the  King 
of  Redemption  and  with  sovereign  authority  over  all 
terrestrial  powers.     He  will   fulfill  his   "  ministry  of 
reconciliation"  until  the  purposes  of  God's  redeeming 
love  to  man  shall  be  accomplished.     G.  B.  Stevens. 
It  is  a  familiar  teaching  of  Scripture  which  ascribes  the 
creation  of  the  world  to  the  eternal  Logos  or  Second 
Person  of  the  Trinity  as  the  agent  of  the  Father.     But 
the  Scripture  teaching  regarding  the  relation  of  Jesus 
Christ  to  the  created  world    is  not  exhausted  in  the 
above  statement.     "  All  things  were"  not  only  "  created 
by    Him,"  but  also  "for  Him"  (Col.  1  :  16).     He   is 
therefore  not  simply  the  agent  in  creation,  but  also  the 
end  of  it.     Further  "  All  things  consist  in  Him"  and 
He  "  upholds   all  things  by  the  word  of  His  power." 
Thus  Christ  is   center  of  the  creation  in  a  threefold 
sense.     First,    the    world    owes    its   origin    to    Him  ; 
secondly,  it   is  designed  to  be   His  ;  and   thirdly.  He 
serves  as  the  unifying  and  preserving  principle  in  it. 
Interior. 
All  things  must  find  their  meeting-point,  their  reconcil- 
iation, at  length  in  Him  from  Whom   they  took  their 
rise— in  the  Word  as  a  mediatorial  agent,  and  through 
the  Word  in  the   Father  as  a  primary  source.     This 
ultimate  goal  of  the  present  dispensation  in   time  is 
similarly  stated  in  several  passages.     Sometimes  it  is 
represented    as  a  birth-throe  and  deliverance    of  all 
creation  through  Christ— as   Rom.  8  :  19,  sq.     Some- 


164  GOD. 


times  it  is  the  absolute  and  final  subjection  of  univer- 
sal nature  to  Him — as  1  Cor.  15  :  28.  Sometimes  it 
is  the  reconciliation  ol  all  things  through  Him — as 
Col.  1  :  20.  Sometimes  it  is  the  recapitulation,  the 
gathering  up  in  one  head,  of  the  universe  in  Him — as 
Eph.  1  :  10.  The  image  involved  in  this  last  passage 
best  illustrates  the  particular  expression  in  Col.  1  :  15; 
but  all  alike  enunciate  the  same  truth  in  different 
terms.  The  Eternal  Word  is  the  goal  of  the  universe, 
as  He  was  the  starting-point.  It  must  end  in  unity, 
as  it  proceeded  from  unity,  and  the  center  of  the 
unity  is  Christ.      Bp.  Lig/itfoot.'] 


God  the  Holy  Ghost.    His  Deity  Shown : 

1.  By  Proofs  of  Trinity.    Sec  above. 

2.  By  ]>iaines : 

"  Spirit  of  God."  1  Pet.  4  :  14.  1  Cor.  3  :  16.         Rom.  8  :  9. 

Eph.  4:30.  "Spirit  of  Christ."  Rom.  8:9.  1  Pet. 
1  :  11,  12.  Phil.  1  :  19.  "Holy  Spirit,"  "Holy  Ghost." 
1  Thes.  4  :  8.  Given  us  His  Holy  Spirit.  1  John  3  :  24  ; 
4:13.  "  Eternal  Spirit."  Heb.  9  :  14.  "  Spirit  of  Truth." 
John  14  :  17  ;  15  :  26  ;  16  :  13. 

3.  By  Direct  A»>sertioii : 

Eph.  4  :  4.  There  is  one  Spirit.  1  Cor.  12  :  11.  Worketh  one 
Spirit.         Eph.  2  :  18.   Access  by  one  Spirit. 

4.  By  CliristN  full  conciuiiiive  testimony. 

John  14  :  16,  17,  20  ;  15:26;  16:7-14. 

5.  By  attribution  of  Divine  Power : 

///  Creation.  Gen.  1  :  2.  Spirit  of  God  moved  upon  w^aters. 
Job  33  :  4.  Spirit  of  God  hath  made  me.  Job  27  :  3  ; 
32:8.  VI.  170.  In  Regeneration.  John  6:63.  The  Spirit 
quickeneth.  John  3  :  5,  6,  8.  Titus  3  :  5.  ///  Satictifi- 
cation.  1  Cor.  6  :  11.  Sanctified  by  the  Spirit  of  God.  Rom. 
15:16.  1  Pet.  1:2.  2    Thes.    2  :13.    In   Inspired  Dis- 

closure of  Truth.  2  Pet.  1:21.  Holy  men  spake  as  moved 
by  Holy  Ghost.  2  Sam.  23  :  2.  Spirit  of  Jehovah  spake 
by  me.  III.  495.  1  Thes.  1  :  5.  Our  gospel  came  in  the 
Holy  Spirit.  In  supernatural  strength  and  help.  Eph.  3  :  16. 
Strengthened  by  the  vSpirit.         Rom.  8  :  26. 


OOD.  165 

S.  By  Demand  for  Divine  Honor  and  Obe<lience. 

Implied  in  references  to  "  Grieving."  Eph.  4  :  30.  "Vexing." 
Isa.    G3  :  10.  "Quenching,"  1    Thes.    5:19.  "Resist- 

ing." Acts    7:51.  "Doing    despite    to."  Heb.    10  :  29. 

"  Blasphemy."  Mark  3  :  29.  Matt.  12  :  31.  X.  18V.  IIlus. 
Ananias.  Acts  5  :  3,  4. 

In  the  works  of  Creation  and  Providence,  the  equality  of  the 
Son  and  Spirit  with  the  Father  appears  to  be  absolute  and 
perfect.     No  intimation  is  suggested  of  any  subordination. 


OFFICE    WORK    OF    THE    TRINITY    IN    HUMAN     RE- 
DEMPTION. 

I.  The  Father  Gives  and  Sends  the  Son.    Sends  the 
Spirit. 

John    3  :  16.    God    so  loved    that    He   gave   His   Son,  v.  IV. 

Sent   His  Son  into   the  world.  Matt.  3  :  16,  17.  X.  65,  283. 

Gal.  4  :  4.  When  the  fullness  of  time  was  come,  God  sent 

forth  His  Son  .  .  .  to  redeem.        Ps.  2  :  6,  7.        John  6  :  67. 

Zech.  13:7.   Awake,  O  Sword,  against  the  Man,  My  Fellow. 

IX.  606.  Gal.  4  :  6.   God  hath  sent  forth  the  Spirit  of 

His  Son  into  your  hearts.         Luke  11:13.  Your  heavenly 

Father  gives   the  Holy  Spirit   to  them  that  ask.         John 

14  :  16,  26.   The  Father  shall  give  you. 
Further,    the    Father    is    said    to    "foreknow."  1    Pet.   1  :2 

To    "Sanctify."  Jude    1.         To    give    "Peace,    faith    and 

love."  Eph.  6  :  23. 


II.  The  Son,  Jesus  (Saviour)  the  Christ  (Messiah  or 
Anointed)  of  God. 

Sends     the     Spirit.  John     14:26;  15:26.  Luke     24:49. 

Acts  2  :  33. 

His  Redemptive  Work  Epitomized  :  Matt,  i  :  2i. 

Call  His  name  Jesus,  for  He  shall  save  His  people. 
Ps.  40  :  7.  I  come  to  do  Thy  will.  IV.  300.  John 
1  :  29.  Behold  the  Lamb  of  God  that  taketh  away  the 
sin  of  the  wofld.  X.  73,  4.  Rev.  19  :  10.  The  testi- 
mony of  Jesus  is  the  spirit  of  Prophecy.  XI.  766. 
Job   19:24.   My    Redeemer   liveth.         1    Tim.    1:15. 


166  OOD. 


Christ  Jesus  came  into  the  world  to  save  sinners. 
Luke  19  :  10.  The  Son  of  Man  is  come  to  seek  and  to 
save  that  which  was  lost.  1  Cor.  1  :  30.  Christ  Jesus 
of  ,God  is  made  unto  us  wisdom  and  righteousness  and 
sanctification     and     redemption.   XI.    283.  Mark 

10  :  45.  The  Son  of  Man  came  to  minister,  and  to  give 
His  life  a  ransom  for  many.  X.  394.  Acts  3  :  26. 
To  bless  every  one,  in  turning  away  from  his  in- 
iquities. XI.  30.  Isa.  61  :  1-3.  Anointed  to  preach 
good  tidings,  to  proclaim  liberty,  etc.  VIII.  353-356. 
Luke  4  :  16-22.  X.  109,  110.  Isa.  42  :  1,  6,  7  ; 
49  :  6,  9.   VIII.  257.     (Saviour  of  Gentiles  and  Jews.) 

Foreshown  and  Declared  Before  Incarna- 
tion :  By  the  First  Promise  at  the  Fall  (Gen.  3  :  15 
confirmed  1  John  3  :  8)  of  a  Personal  Deliverer;  this 
promise  made  more  definite  and  full  in  successive  cov- 
enants with  Abraham,  Jacob,  and  David.  (See  Cove- 
nants.) 

Typically  by  the  Supreme  and  Vital  Offices  of 
Prophet,  Priest  and  King. 

Prophet :  Revealerof  God  and  Teacher  of  Truth. 

Deut.  18  :  15-19.   A  Prophet  like  unto    me.   II.  667. 
Acts  3  :  23.  1  Cor.  1  :  30.  Christ  the  wisdom  of 

God.  Matt.    11:27.    No    man    knoweth    the 

Father,  save  he  to  whomsoever  the  Son  will  re- 
veal Him.  Luke  10  :  22.  Heb.  1:1.  Speaks 
to  us  in  the  Son.  XI.  560.  (His  authority 
asserted  and  recognized,  "I  say  unto  you."  X. 
118.)  John  6  :  63.  The  words  I  speak  are  life. 
(Germs  and  principles  of  all  New  Testament  doc- 
trine contained  in  the  words  of  Christ.  X.  507. 
John  16  :  13,  14.) 

Priest :  iflediator  and  Sacrifice,  Himself  both  Of- 
ferer and  Offering ;  ai^o  Intercessor  and  Surety. 

Ps.  110  :  4.  Heb.  5  :  10.  Called  of  God  an  High 
Priest  after  the  order  of  Melchizedek.  Heb. 
4:15;         7:24,25.  1  Tim.  2  :  5.  One  Medi- 

ator, the  Man  Christ  Jesus.  Heb.  8  :  6,  8  ; 
9:15;  10:16,  17,  24.  Mediator  of  a  new 
covenant,  etc.  XI.  585-593.  Heb.  2:17.  A 
merciful  and  faithful  High  Priest,  to  make 
propitiation  for  the  sins  of  the  people.  XI.  562, 
570.         Heb.   9:12.   Through  His  own  blood, 


OOD.  167 

entering  in  once  for  all,  obtained  eternal  re- 
demption. Heb.  0  :  24.  Heb.  1  :  25.  Ever 
liveth  to  make  intercession  for  them  that  come 
unto  God  by  Him.  Rom.  8  :  34.  Isa.  53  :  12. 
Made  intercession.  Job  9  :  33.  Daysman.  VI. 
66.  (Priesthood  of  Christ.  XI.  788-792,  also 
V.  239.) 

King;  ine§siah,  or  Anointed  (of  God).    (David  the 
kingly  type.) 

Ps.  2  :  6.   I  set  My  King  upon  My  holy  hill.         Ps. 

2  :  12.  His  Anointed.         Matt.  22  :  43-45. 
Ezek.  37  :  24.  My  servant  David  shall  be   King. 

IX.  166.  Micah  2  :  13.    Breaker,  King.    IX. 

473.         Ezek.  21  :  27. 
Zech.  9  :  9,  12.  Behold,  thy  King  cometh  to  thee. 

IX.  589-591.  Matt.   21  :  5.         John   12  :  15. 
Ps.  89  :  18.   Holy  One  of  Israel  is  our  King.       Ps. 

24  :  10.  The  Lord  of  Hosts,  He  is  the  King. 
Ps.  45.  IV.  326-332.  Ps.  72.  478-486.         Jer. 

46  :  18  ;         48  :  15. 

Ps.  5:2;         84:3.  My  King  and  my  God.         Ps. 

47  :  7.  God  is  King.  Rom.  1  4:9.  Lord  both 
of  dead  and  living.  XL  268.  1  Tim.  6  :  15. 
Rev.  11  :  15.   XI.  753.  17  :  14. 

Christ  affirms  His  Kingship.  Matt.  25  :  34.  The  King 
shall  say.  John  18  :  37.  I  am  a  King,  King- 
dom not  of  this  world.  X.  529.         See  XI.  586. 

["  Christian  life  is  to  be  not  simply  trustful,  but 
also  obedient.  We  are  not  simply  to  settle 
down  to  trust  Jesus  Christ  for  our  salvation  by 
virtue  of  His  sacrifice  and  intercession  as  our 
great  High  Priest,  but  we  are  also  to  maintain 
an  attitude  of  unswerving  obedience  to  Him  as 
our  rightful  King.  Swift,  simple,  unquestion- 
ing, implicit  obedience  to  the  commandments 
and  injunctions  of  Christ  is  to  be  at  all  times 
and  under  all  circumstances  rendered  by  His 
followers."] 

Old  Testament  References  to  Messiah  and  His  Rule. 
Named  first  by  Hannah.  1  Sam.  2:10.  III.  251. 
Predicted  by  David.  2  Sam.  23  :  3,  4.  III.  496. 
Star  and  Scepter  Prophecy.  11.602.  Jacob's 
Blessing.   I.  548-550. 

Christ  affirms  Himself  the  Messiah.  John  4  ;  26.  X. 
95.        Luke  4  :  21.  X.  109.         Mark  14  :  61,  62. 

X.  525.  Quotes  Ps.  110  in  proof.  X.  433. 
See   also  Dan.   9  :  24-26.   IX.   299-303.  And 


108  GOD 


Dan.  1  :  13,  14.   IX.  275-280.  Read  further. 

Essays.  X.  592,  594,  607. 
Kingly  and  Priestly  Dignity  predicted.   Ps.  110.   V. 
231-242.         Zech.    6  :  13.   Priest  on  His  throne. 
IX.  577.         Heb.  10  :  12.  See  Kingdom  of  God. 

The  Offices  of  Prophet,  Priest  and  King  com- 
bined in  the  O.  T.  words.  Redeemer,  O.  and 
N.   T.    Saviour.    Redemption,  N.   T.    Salvation, 

both  Old  and  New  Testaments. 

Isa.  44  :  22.        Zech.  10  :  8.  I  have  redeemed  thee. 

IX.    594.  Compare    1    Pet.    1  :  18.  Rev. 

5  :  9. 
Isa.  41  :  14  ;       43  :  14.  The  Lord  your  Redeemer, 

the  Holy  One  of  Israel.         Isa.  49  :  26. 
Isa.  43  ;  3,  11.    Holy  One  of  Israel  thy  Saviour. 

Beside  Me  no  Saviour. 
Isa.    59  :  16.    His    own    arm    brought    salvation. 

VIII.  342.  Isa.  63  :  5. 

Zech.    9  :  9.     King,    just,    and    having    salvation. 

Ps.  3  :  8.        Ps.  27  :  1.       Acts  4  :  12  ;       5  :  31. 

2  Tim.  2  :  10. 
1  Cor.  1  :  30.  Christ  is   made   to   us   redemption. 

Heb.  9  :  12.  Obtain  eternal  redemption  for  us. 

Christ's  Official  Subordination  to  the  Father 
in  Executing-  the  Offices  of  Prophet,  Priest 
and    King,    as    Mediator    and    Redeemer. 

This  is  intimated  by  such  expressions  as  "  I  came  not  to 
do  Mine  own  will  but  the  will  of  My  Father"  (John 
5  :  30  ;  6  :  38).  "  Lo,  I  come  to  do  Thy  will  (Heb. 
10  :  9).  This  fact  furnishes  a  sufficient  explanation  of 
the  words,  "  My  Father  is  greater  than  I,"  and  1  Cor. 
11:3;  Heb.  5  :  8,  etc.  But  a  single  statement  remains 
as  an  unsolved  difficulty.  In  Matt.  24  :  36  and  Mark 
13  :  32  we  read,  "  Of  that  day  knoweth  no  one,  not  even 
the  angels  of  heaven,  neither  the  Son,  but  the  Father 
only."  X.  458.  Christ's  meaning  may,  perhaps,  be 
qualified  by  His  last  words  to  His  disciples  at  His  as- 
cension, "  It  is  not  for  you  to  know  the  times  and  sea- 
sons, which  the  Father  hath  set  within  (or,  appointed 
by)  His  own  authority"  (Acts  1  :  7).  Still,  the  state- 
ment of  Matthew  and  Mark  remains  the  one  sole  inti- 
mation in  the  New  Testament  of  any  limitation  in  the 
omniscient  knowledge  of  the  Son,  even  in  His  Media- 
torial capacity.  Setting  over  against  this  unexplained 
statement  such  declarations  as  "  In  Him  all  the  treasures 
of  wisdom  and  knowledge  hidden"  (Col.  2  :  3),  and  the 


GOB.  169 

abundant  proofs  of  His  Divine  discernment  of  the  hearts 
of  men,  and  especially  the  fact  that  in  direct  connection 
with  this  inexplicible  statement  appears  His  absolute 
foreknowledge  of  the  very  events  to  which  the  state- 
ment refers,  the  essence  of  the  difficulty  is  certainly 
minimized  in  its  effect  upon  an  intelligent  and  justly 
thinking  mind.  And  there  we  may  be  content  to  leave  it. 
[Paul  teaches  a  certain  subordination  to  the  Father.  He 
is  the  executive  of  the  Father's  will,  the  Mediator  of  the 
salvation  He  has  resolved  upon.  He  resigns  His  au- 
thority to  the  Father  (1  Cor.  15  :  28).  But  this  subor- 
dination is  expressly  limited  to  His  work  in  Redemption.  It 
is  the  Mediatorial  throne  which  He  resigns.  He  vacates  it 
because  His  work  is  "finished,"  that  the  perfect  result 
may  appear  to  "  the  praise  of  the  Father,"  who  has 
initiated  and  directed  it.     G.  B.  Stevens. '\ 


Achieved  through  His  Incarnation,  in  Earth 
and  Heaven. 

By  His  Advent  as  Ood-Man. 

X.   63,    Sec.   168,    p.    591.  "  Son   of   Man."  X.   78, 

89,  131.       Dan.   7  :  13.        Heb.   2  :  16,  17.       Rev., 

chaps.  1  and  14. 
Named   Immanuel,  God  with  us.   Isa.   7  :  15.       Isa. 

9  :  6,  7.    Vni.   50-54,  61-69. 
Named    Jesus,   Saviour.  Luke  2:11.  Unto    you  is 

born   a  Saviour,  Christ   the  Lord.       Matt.  1  :  21. 

For  He  shall  save. 

By  His  sinless  life  and  perfect  example. 

1  Pet.  2  :  22.  Did  no  sin,  neither  was  guile  found  in 
his  mouth.  2  Cor.  5  :  21.  Know  no  sin.  Heb. 
7  :  26.  John  8  :  46.  1  Pet.  2  :  21.  Left  us  an 
example.  John  13  :  15.  I  have  given  you  an 
example.         Rom.  15:3.       Phil.  2:5. 

By  His  Disclosures  of  God,  of  tlie  Law,  of  sin  and 
salvation. 

John     3  :  7-16.  Matt.,    chaps,  5,   6.  John, 

chaps.  5-10. 

By  His  Deeds  of  Help  and  blessing. 

Summed  up.  Acts  10  :  33.  He  went  about  doing 
good. 


ITO  GOD. 


Pre-eminently  by  His  Suffering,  Humiliation 
and  Death. 

Phil.  2  :  7,  8.  Emptied  Himself,  taking  the  form  of  a 
servant ;  and  He  humbled  Himself,  becoming  obe- 
dient even  unto   death,  yea,  the  death  of  the  cross. 

Isa.  53  :  4,  5,  6,  12.  Poured  out  His  soul  unto  death. 
Bare  the  sin  of  many.  VHI.  276-288.  Acts  8  :  35. 
Of  the  same  Scripture  preached  Jesus. 

Dan.  9  :  24-26.  Make  reconciliation  for  iniquity  and 
bring  in  everlasting  righteousness.  The  Anointed 
One  (Messiah)  shall  be  cut  off.  IX.  299,  303.  2  Cor. 
5  :  18,  19.  God  was  in  Christ,  reconciling  the  world 
unto  Himself. 

Christ  foretells  His  death  (Matt.  20  :  18,  19  ;  26  :  2), 
and  fully  interprets  its  meaning  and  purpose  from 
the  O.  T.  Scriptures  (Luke  24  :  26,  27,  44-47).  For 
His  previous  statements,  see  John  3  :  14,  15  ;  8  :  28  ; 
12  :  32,  34.  Read  II.  575,  X.  90,  315,  396,  442.  Also 
see  Acts  3  :  18  ;   17  :  3  ;  26  :  22.  XI.    I7l. 

1  Cor.  15  :  3.  Died  for  our  sins,  according  to  the 
Scriptures.  Rom.  5:6,8;  14:9.  Zech.  13  ;  1. 
IX.   605.  1  Cor.   2  :  8. 

1  Pet.  2  :  24.  Bare  our  sins  in  His  body  on  the  tree. 
Gal.  1  :  4.  Gave  Himself  for  our  sins  that  He  might 
deliver  us. 

Heb.  9  :  26.  Manifested  to  put  away  sin  by  the  sacri- 
fice of  Himself.  1  Pet.  3  :  18.  That  He  might 
bring  us  to  God. 

Rom.  5  :  10.  Reconciled  to  God  by  the  death  of  His 
Son.         Col.   1  :  22. 

Heb.  2  :  9.  By  the  grace  of  God  should  taste  death 
for  every  man.  2  John  2  :  2.  For  the  whole  world. 
1  Tim.   2:6.     A  ransom  for  all. 

Titus  2  :  14.  Gave  Himself  for  us,  to  redeem  from  all 
iniquity.  Gal.  2  :  20.  Loved  me  and  gave  Him- 
self for  me.  Eph.  5  :  2.  Loved  you  and  gave 
Himself  an  offering  and  sacrifice  to  God.  1  John 
1  :  7.  The  blood  of  Jesus  Christ  cleanseth  us  from 
all  sin.  ("This  is  the  vitalizing  element  of  the  Le- 
vitical  Ritual,  the  burden  of  Prophecy,  the  teach- 
ing of  Christ,  the  inspired  testimony  of  His  Apostles, 
and  the  song  of  the  redeemed  in  heaven.")  Rev. 
1  :  8.  Unto  Him  that  loveth  us  and  washed  us  from 
our  sins  in  His  blood.  (For  Illus.  see  III.  373,  4.) 
Heb.   10  :  10,  14.  XI.  592.  See  also  IX.    605,  6. 

With  the  forgiveness  and  cleansing  of  sin,  by  His 
Death  we  receive,  through  His   Spirit,  Divine  Re- 


GOD.  171 

newal,  Adoption  into  Childship,  and  Heirship  of 
all  things.  Rom.  8  :  1-4,  14-17,  32-39.  And  the 
Divine  Indwelling,  ensuring  present  guidance,  con- 
trol,  help    and    abiding   righteousness    and    peace. 

1  Cor.  1  :  30.         John  14  :  18,  21,  23.         Eph.  3  ;  17. 

2  Cor.   5  :  21.         John  14  :  27.     Col.  1  ;  27. 


By  His  Resurrection,  abolishing  deatli  and 
ensuring  life  immortal. 

Proofs  of  Christ's  resurrection. 

Rom.  14:9.  Both  died  and  rose  again.  8:34. 
Christ  died,  risen.  1  Cor.  15  :  4.         Rev.  1  :18. 

I  am  the  Living  One,  I  was  (became)  dead,  and 
behold,  I  am  alive  for  evermore.  Rom.  14:9. 
Christ  died,  rose  and  revived,  that  He  might  be 
Lord  of  the  dead  and  living.  XI.  263.  1  Cor. 

15  :  5-7.  Witnesses  of  His  resurrection.  Acts 

10  :40.  Chief  theme  of  apostles  in  Acts  and  epis- 
tles. XI.  36.  Acts  2  :  31  ;  4  :  3,  10,  33  ; 
5  :30,  etc.          See  VIII.  289,  290. 

Fruits  of  His  victory  over  dcatli. 

Heb.  2  :  14.  Through  death  destroy  Him  that  had 
the  power  of  death.  2  Tim.  1  :  10.  Who  hath 
abolished  death  and  brought  life  and  immortality 
to  light.  Isa.  25  :  8.  He  hath  swallowed  up  death 
forever.  VIII.  11«-120.  1  Cor.  15  :  54,  57.  Death 
is  swallowed  up  in  victory  .  .  .  through  our  Lord 
Jesus  Christ.  See  Hos.  13  :  14.  IX.  376.  John 
11:25.  I  am  the  Resurrection  and  the  Life.  John 
14  :  19.  Because  I  live,  ye  shall  live  also.  1  Thes. 
4  :  14.  If  Jesus  died  and  rose  again,  even  so  them 
that  are  fallen  asleep  in  Jesus  will  God  bring  with 
Him.  Rom.  4  :  25.   Raised  for  our  justification. 

See  Resurrection  of  Christ.    '^See  VIII.  289.) 

By   His   Ascension.     Luke  24  :  50,  51.         Acts  1  :  9. 

XI.  11.  Ps.  24  :  7-10.   IV.  192.  Ps.  47  :  5.   IV.  339. 

Ascension  Gifts.  Ps.   68  :  17,  18.   IV.   461-464.         Eph. 

4:8. 

By  His  Abiding  Intercession.  Heb.  7  :  25.  Ever 
liveth  to  make  intercession  for  them  that  come  unto 
God  bv  Him.   XI.  580. 


172  oon. 


By  His  Second  Coming  for  Judgment  and 
Eternal  Consummation  of  the  Divine  Re- 
demptive Sclieme. 

1  Thes.  4  :  16.  Lord  shall  descend.  XI.  493.  1  Chrun. 
16  :;33.  Cometh  to  judge  the  earth.  Ps.  96  :  13, 
14;  98:9.  Acts  1  :  11.  XI.  12,  640,  713.  Jude 
14.  Rev.  1  :  7.  John  5  : -22.  All  judgment  to  the 
Son.  Rom.  14  :  10.  All  stand  before  the  judg- 
ment-seat of  Christ.  2  Cor.  5  :  10.  2  Tim.  4  : 1. 
Who  shall  judge  the  quick  and  the  dead  at  His  ap- 
pearing and  kingdom.  XI.  540.  Matt.  25  :  31-46. 
X.  460.  Heb.  9  :  28.  Will  appear  a  second  time, 
apart  from  sin,  unto  salvation.  XI.  590.  Phil. 
3:20.  We  wait.  Titus  2  :13.  Looking  for  the 
blessed  hope  and  appearing  of  our  great  God  and 
Saviour  Jesus  Christ.   XI.  548. 

[A  careful  study  of  the  passages  will  compel  us  to 
agree  with  Beyschlag  on  one  main  point,  namely, 
that  Jesus  does  not  always  speak  of  His  coming  in 
the  same  sense ;  that  it  is  to  Him  rather  a  process 
in  which  many  elements  flow  together  in  a  single 
image,  than  a  single  definite  event,  always  looked 
at  in  the  same  light.  Thus  He  says  to  the  high- 
priest,  with  obvious  reference  to  the  prophecy  in 
Daniel,  "  Henceforth,"  that  is,  from  this  time  on, 
"  ye  shall  see  the  Son  of  man  sitting  at  the  right 
hand  of  power,  and  coming  on  the  clouds  of  heaven." 
He  came  again  to  His  disciples  after  the  resurrec- 
tion ;  He  came  on  the  mission  of  the  Comforter  ; 
He  came  in  the  power  and  spread  of  His  Kingdom  ; 
He  has  come  in  every  great  day  of  the  Lord  in  the 
history  of  His  Church  ;  He  will  come  yet  more  con- 
conspicuousl)^  in  the  events  of  the  future.  Yet  I 
cannot  agree  with  Beyschlag  when,  on  these 
grounds,  he  would  exclude  a  final,  personal  advent 
of  Jesus,  a  visible  return  in  power  and  glory  to  the 
world.  Christ's  words  on  this  subject,  repeated  by 
His  apostles,  are  altogether  too  explicit  and  of  too 
solemn  an  import  to  be  explained  away  into  a 
mere  metaphor.  I  would  agree,  therefore,  with  the 
Church  catholic  in  its  confession,  "  From  thence  He 
shall  come  to  judge  the  quick  and  the  dead." 
Prof.  James  Orr,  "  Christian  View  of  God  and  the 
World;' ^.  384.  Also  cf.  ''Pauline  Theology,'' hy 
G.  B.  Stevens,  D.D.,  pp.  339-367.] 


QOD.  173 


Figurative  Titles  and  terms,  furtlier  sliowing  tlie 
breadth  and  completeness  of  Christ's  Redemptive 
Work. 

Braiicli. 

Zech.  G  :  12,  13.  The  man  whose  name  is  the  Branch,  He 
shall  build  up  the  temple  of  the  Lord,  bear  the  glory,  sit 
and  rule  on  His  throne,  and  shall  be  a  Priest  upon  His 
Throne.    IX.  577-579.  Isa.  4  :  2.   VIII.  32.  Isa.  11:1. 

VIII.    76.  Jer.    23  :  5-8.   VIII.    504.  Jer.    33  :  14-26. 

VIII.  555.  Zech.  3:8,    IX.  562. 

Lion  of  Judalt. 

Rev.  5  :  5,  6.  Behold  the  Lion  of  the  tribe  of  Judah,  and  I 
beheld,  and  lo,  a  Lamb  as  it  had  been  slain.   XI.  741. 

Paraclete  {Gr.)  Advocate,  Comforter,  Helper. 

1  John  2  :  1.  Advocate  with  the  Father,  Jesus  Christ.  Isa. 
32  :  2.  A  man  shall  be  an  hiding-place,  covert,  as  water  in 
a  dry  place,  the  shadow  of  a  great  rock  in  a  weary  land. 
VIII.  155.  Isa.  50  :  4.  To   sustain   him   that    is   weary. 

VIII.     263.  Isa.     51    :   12.   He     that    comforteth    you. 

Matt.  11  :  28.   I  will  give  you  rest.  John   14  :  18.   I  will 

not  leave  you  comfortless. 

Arm  of  the  Lord. 

Isa.  53  :  2.  VIII.  280.  Avenger  of  His  Redeemed.  Isa. 
63  :  1-6.  VIII.  363-366.  (His  judgments  in  the  interest  of 
Redemption.) 

Servant  of  Jeliovali. 

Isa.    42:1.    VIII.    218-223.  Isa.    53:11     Justify    many. 

VIII.  286. 

Corner-stone. 

Isa.  28  :  16.  Precious,  of  sure  foundation.  VIII.  140.  Ps. 
118:22.   V.   280.  Eph.   2:220.  XI.   423.  1   Pet.  2  :  6. 

XI.  653. 

Shepherd. 

Ezek.  34  :  23.  One  Shepherd  over  them,  even  my  servant 
David.  IX.  150.  Ezek.  37:24.  IX.  166.  Isa.  40:11. 
Feed  His  flock  like  a  Shepherd.  VIII.  209.  Micah  5  :  2, 
4.  IX.  479.  Zech.  13:7.  IX.  592.  Matt.  26:31.  X. 
474.  John  10:11.  I  am  the  good  Shepherd  and  lay 
down  my  life  for  the  sheep.  X.  333-342. 


174  QOD. 


Master. 


Matt.  23  :  8,  10.  One  is  your  Master,  Christ.  Col.  4  :  24. 
Ye  serve  the  Lord  Christ. 

Brother. 

By  calling  disciples  His  brethren.  Matt.  12  :  49  ;  25  :  40  ; 
28:10.  Luke  8:21.  John  20  :  17.  Heb.  2:11. 

XL  561. 

Burden-bearer  and  §ouree  of  strength. 

Ps.  68  :  19.  Daily  beareth  our  burdens.  IV.  464.  Ps.  84  :  5. 
Strength  in  Thee.  V.  68.  Ps.  73  :  26.  Strength  of  my 
heart.   V.  12,  13.  Phil.  4  :  13.   Christ  strengtheneth  me. 

Friend. 

Isa.  41  :  8.  Abraham  my  friend.  John  15  :  14.  Ye  are  my 
friends.         V.  15.   I  have  called  you  friends. 

Peaee. 

Micah  5  :  5.   This  Man  our  peace.   IX.  481.  Eph.  2  :  14,  15. 

Our  peace.  John  16  :  33.  In  Me  ye  have  peace.  Col. 
1  :  20.  XI.  470. 

Light  of  the  World. 

John  1  :  4.  The  light  of  men.   X.  62.  John  1  :  9.   The  true 

light  which  lighteth  every  man.  John  8:12.  I  am  the 
Light  of  the  world.  X.  312.  John  12  :  46.  I  am  come  a 
light  into  the  world.  X.  444.  Isa.  49  :  6.  A  light  to  the 
Gentiles,  my  salvation  to  the  ends  of  the  earth.  Acts 
13  :  47.  Mai.   4  :  2.    Sun.   IX.  649,    653.  Rev.    21  :  23. 

The  Lamb  is  the  Light  thereof.  XI.  774.  1  John  1  :  7. 
XI.  683. 

Bread  of  Life. 

John  6  :  35,  51.   X.  251-256.  Living  Water.   John  7  :  37,  38. 

Isa.  55  :  1.  Rev.  21  :  6.   I  will  give. 

Way,  Truth,  L.ife. 

John  14:6.  I  am  the  Way,  the  Truth,  the  Life.  X.  481. 
(Read  first  note,  v.  6,  on  "  I  ams  "  of  Christ.)  Col.  3  :  4. 
Christ  our  Life.  XI.  478.  (Read  note,  "  Christ  is  all," 
p.  479.) 

Resurreetion  and  Life. 

John  11  -.25.  X.  348.  John  14  :19.  Because  I  live,  ye  shall 
live  also.  1  Thes.  5  :  10.  John  5  :  28  ;  17:3.  See 
Christ  on  Earth,  p.  53. 


OOD.  175 

The  reader's  attention  is  specially  called  to  the  following 
full  and  satisfactory  summary  of  Christ's  Mediatorial  Re- 
lations to  God  and  humanity,  and  His  High-Priestly  and 
Redeeming  Work  of  Atonement  and  Intercession. 

[A  complete  view  of  Christ's  work  will  include  the  fact  that 
in  the   Incarnation  a  new  Divine  life  has  entered  human- 
ity ;  will  include  the  fact  that  Christ  is  our  perfect  Repre- 
sentative before  God  as  the  new  Head  of  the  race,  and  the 
wearer  of  our  humanity  in  its  pure  and  perfect  form  ;  will 
include  the  fact  of  an  organic  relation  of   Christ  with  all 
the  members  of  the  race,  in  virtue  of  which  He  entered, 
not  merely  outwardly,  but  in  the  most  real  and  vital  way, 
into  the  fellowship  of  our  sin  and  suffering,  and  truly  bore 
us  on   His  heart  before   God  as  a  merciful   and   faithful 
High-Priest  ;  will  include  the  idea  of  a  vocation  which 
Christ  had  as  Founder  of  the  Kingdom  of  God  on  earth, 
though  this  vocation  will  embrace,  not  only  the  revelation 
of  the   Father's  character  and   the  doing  of  the  Father's 
will  among  men,  but  also  the  making  reconciliation  for  the 
sins  of  the  people  ;  will  include  the  fact  of  a  holy  and  per- 
fect and  continuous  surrender  of  Christ's  will  to  God,  as 
an  offering,  through   the   Eternal  Spirit,  in  humanity,  of 
that  which  man  ought  to  render  but  is  unable  in  his  own 
strength  to  give — the   presentation  to   God  in  humanity, 
therefore,  of  a  perfect  righteousness,  on    the   ground  of 
which  humanity  stands  in  a  new  relation  to  God,  and  is 
accepted  in   the   Beloved  ;  will   include,  finally,  a  dealing 
with  God   in   reference  to  the  guilt  of  sin,  which   is   not 
simply  a  sympathetic  realization  of  the  burden    of   that 
guilt  as  it  rests  on  us,  nor  yet  simply  a  confession  of  sins 
in    our   name,    nor   yet    simply   an    acknowledgment    in 
humanity  of  God's  righteousness  in  visiting  our  sins  with 
wrath  and  judgment,  but  is  a  positive  entrance  into  the 
penal  evils  of  our  condition,  and,  above  all,  into  death  as 
the  last  and  most  terrible  of  these  evils,  in  order  that  in 
these  also  He  might  become  one  with  us,  and  under  that 
experience    might    render  to   God   what  was  due  to  His 
judicial   righteousness— an  Atonement  which,  as  Dr.  Mc- 
Leod    Campbell    says,  has    in    it   an    "Amen"    from    the 
depths  of  our  humanity  toward  the  righteous  judgment 
of   God  on   our  sins.     So  far  from  this  latter  aspect   of 
Christ's  work— the  judicial— being  to  be  thrown  into  the 
background,  it  is  the  one  which  the  Apostolic  theology 
specially  fastens  upon  as  the  ground  of  the  remission  of 
sins,  and  the  means  by  which  a  sinner  is  brought  into  a 
relation    of    peace   with    God— the    ground,    as    Bunyan 
phrases  it,  on  which  God  "justly  justifies  the  sinner." 
Christ,  as  the  Son  of  God,  Incarnate  in  our  nature,  is   the 


176  GOD. 


only  one  qualified  to  undertake  this  work  ;  and  as  Son  of 
God  and  Son  of  Man  He  did  it.  He  alone  could  enter,  on 
the  one  hand,  into  the  meaning  of  the  sin  of  the  world  ; 
on  the  other,  into  a  realization  of  all  that  was  due  to  that 
sin  from  God,  not  minimizing  either  the  sin  or  the  right- 
eousness, but  doing  justice  to  both,  upholding  righteous- 
ness, yet  opening  to  the  world  the  gates  of  a  forgiving 
mercy.  In  Him  we  see  that  done  which  we  could  not  do  ; 
we  see  that  brought  which  we  could  not  bring  ;  we  see 
that  reparation  made  to  a  broken  law  which  we  could  not 
make  ;  we  see,  at  the  same  time,  a  righteousness  consum- 
mated we  long  to  make  our  own,  a  victory  over  the  world 
we  long  to  share,  a  will  of  love  we  long  to  have  reproduced 
in  ourselves,  a  grandeur  of  self-sacrifice  we  long  to  imitate. 
And  appropriating  that  Sacrifice,  not  only  in  its  atoning 
merit  but  in  its  inward  spirit,  we  know  ourselves  redeemed 
and  reconciled.  Prof .  James  Orr,  D.D.,  ^^  Chrisiian  Vietb 
of  God  and  the  World''  pp.  365,  36C.] 


III.  Office- Work  of  the  Holy  Spirit  in  Man's  Re- 
demption. 

Intimations  in  the  Old  Testament : 

Gen.  6  :  3.  My  Spirit  shall  not  strive  with  man  forever. 
I.  228-231.  Isa.  63  :  10.   Grieved    His  Holy  Spirit. 

Vni.  368.  Hosea  4  :  17.   Let  him  alone.         9  :  12. 

Woe  when   I  depart.  IX.  348,   III.  200.  Ps.  51  :  11, 

12.  Take  not  Thy  Holy  Spirit  from  me.  Uphold  me 
with    Thy    Spirit.   IV.  Num.  11  :  29.  Would    God 

that  the  Lord  would  put  His  Spirit  upon  all  His 
people.  II.  543.  Isa.  63  :  11,  14. 

Workmen  and  Leaders  specially  appointed  and  qualified 
for  service.  Ex.  31  :  1,  2,  6  ;  35  :  36.  II.  284-286, 
III.  179,  210,  230. 

Zech.  4  :  6.  Not  by  might  but  My  Spirit.  IX.  565.  Not 
in  earthquake,  fire  or  tempest,  but  in  the  still  small 
voice.  VII.  123.  Neh.  9  :  20,  30.  Gavest  Thy  good 
Spirit  to  instruct  them.  Testifiedst  by  Thy  Spirit. 
VII.   566.   Cf.   2   Kings  6  :  17.   VII.  201.  Job  32  :  8. 

VI.  170.         Neh.  7:5.  My  God  put  into  my  heart. 

Promise  of  Full  Mantfestatioii  of  tlie  Holy  Spirit : 

Joel  2  :  28.  I  will  pour  out  My  Spirit  upon  all  flesh. 
IX.  397-399.  Isa.  44  :  3.  VIII.  230.  Isa. 


OOD.  177 

32  :  15.     VIII.    158.  Zech.    12  :  10.     IX.    603. 

Ezek.  36  :  27.   IX.  156.  Fulfillment  of  Promise 

Began  at  the  Pentecost.  Acts  2  :  16-21. 

Teaching"  of  Christ  and  New  Testament  Writ- 
ers,   concerning    the  Holy   Spirit's  Work. 

Christ's   Words   (as  always)  containing  the  Germs  and 
Substance  of  all  Divine  Revelation. 

The  Holy  Oliost,  as  "  the  Spirit  of  Truth,'*  Iii< 
spirer,  Instructor  and  Guide,  Helper  and  In- 
dweller. 

Inspires  all  Sacred  Writings  and  Writers.  2  Pet. 
1  :  21,  Men  spake  from  God,  being  moved  by 
the  Holy  Ghost.  Mark  12  :  36.  David  said 
by    Holy    Ghost.  Acts    1  :  16.    The    Holy 

Ghost  spake  by  the  mouth  of  David.  Acts 
28  :  25.     Spake    the    Holy    Ghost    by     Isaiah. 

1  Thes.  1  :  5.  Gospel  came  in  the  Holy  Ghost. 

2  Sam.  23  :  2.  Spirit  spake  by  me.  III.  495, 
XL  813.     See  Inspiration. 

Inspires  thought,  word  and  deed  in  all  consecrated 
7vorkers.  1  Cor.  12  :  Y.  The  manifestation  of 
the  Spirit  is  given  to  every  man  to  profit  withal. 
1  Cor.  2:11,  12.  We  have  received  the  Spirit 
that  we  might  know  the  things  given  us  of 
God.  2  Cor.  3:17.  Where  the  Spirit  of  the 
Lord    is    there    is    liberty.  1    Thes.    4  :  8. 

1  John  4  :  13.  God  hath  given  unto  us  His 
Holy  Spirit.  Luke  11  :  13.  Heavenly  Father 
gives  the    Holy    Spirit.  Luke  12  :  12,   Holy 

Ghost  shall   teach   you,  Mark  13  :  11.   Not 

ye  that  speak  but  the  Holy  Ghost.  X.  236,  446. 
Illus.     Acts  8  :  26-29.  Acts  13:4,  Acts 

20  :  28.  (Inspiration  claimed   for  a   body  of 

believers.   Acts  15:  28,) 

Gtiides  into  all  truth.  John  16:  13.  He  will  guide 
you  into  all  truth,  John  14  :  26,  Shall  teach 
5'ou  all  things. 

Christ's  Words  and  Work  the  Theme  of  the  Holy 
Ghost's  teaching.  John  14  :  26.  He  shall  bring 
to    remembrance     all    that     I    said.     X.    486. 

15  :  26.     He     shall     testify    of    Me.     X,     494. 

16  :  14,  He  shall  glorify  Me, 'for  He  shall  take 
of  Mine  and  declare  it  unto  you.  X,  500. 

The  dispensation  of  the  Holy  Spirit  will  last,  and 
His  work  extend  over  the  ages,  till  all  which 
may  be  done  by  Him  for  human  salvation  will 


178  QOD. 


have  been  exhausted.  The  Gospel  will  be 
preached,  and  the  missionary  sent  to  ail  na- 
tions, and  converts  be  made  in  all  lands,  and 
the  Word  of  life  and  the  Church  and  its  ordi- 
nances be  given  to  all  people.  We  only  need 
to  know  the  Holy  Ghost  will  preside  over  and 
guide  the  Church,  and  show  the  things  of 
Christ  to  her  members,  and  convince  the  world 
of  Christ's  true  Messiahship,  "  to  the  glory  of 
the  Father,"  till  His  second  coming.  L.  P. 
Hickok. 

The  Holy  Ghost  applies  and  makes  effective 
Christ's  Redeeming  Work.    See  XI.  22. 

Call§  Hen  to  Repentance  and  to  Chri§t. 

Heb.  3  :  7.  Holy  Ghost  saith,  To-day  if  ye  will  hear 
His  voice,  harden  not  your  hearts.  Rev.  22  :  17. 
The  Spirit  and  the  Bride  say,  Come. 

Convinces  of    sin,  of  righteousness,    and   of  judg« 
ment. 

John  16  :  8-11.  Of  sin,  because  the}^  believe  not  on 
Me.  (This  the  supreme,  all-inclusive  sin.)  Read 
X.  49,5-500. 

Regenerates,  Quicicens  from  death  to  life. 

John  3  :  5-8.  Except  a  man  be  born  anew  ...  of 
water  and  the  Spirit.  (Water,  symbol  of  the  Spirit. 
John  7  :  38,  39.)  Titus  3  :  5.   Saved    us    through 

the  washing  of  regeneration  and  renewing  of  the 
Holy  Ghost.  Illiis.  Ezek.  37:1-14.  IX.  164. 
See  Ps.  119  :  40.  V.  304. 

Seals  and  Testifies  to  our  Adoption  or  Chiidsliip. 

Rom.  8  :  14-16.  Ye  have  received  the  Spirit  of  adop- 
tion, whereby  we  cry,  Father.  The  Spirit  Himself 
beareth  witness  with  our  spirit,  that  we  are  children 
of  God  :  and  if  children,  then  heirs.  Eph.  1  :  13, 
14.  Sealed  with  the  Holy  Spirit  of  promise,  which 
is  an  earnest  of  our  inheritance. 

Sanctifies,  i.e.,  Renews,  Invigorates  and  Intensifies 
Spiritual  Life. 

Rom.  15  :  16.  Sanctified  by  the  Holy  Ghost.  1  Cor. 
6  :  11.  Sanctified  by  the  Spirit  of  God.  2  Thes. 
2  :  13.  1  Pet.  1  :  2.  Through  sanctification  of  the 
Spirit.         Eph.  3  :  16.    Strengthened    with    power 


through  His  Spirit  in  the  inward  man.  1  Cor. 
4:16.  Inward  man  renewed  day  by  day.  1  Cor. 
3  :  18.  Changed  into  the  same  image,  even  as  by 
the  Spirit  of  the  Lord. 


Abides  in  us. 

John  14:  IV.  He  dwelleth  with  you  and  shall  be  in 
you.  Rom.  8:9.  1  Cor.  3  ;  16.  The  Spirit  of 
God  dwelleth  in  you.  1  Cor.  6  :  19.  Your  body 

is  a  temple  of  the  Holy  Ghost  Who  is  in  you. 
Eph.  2  :  22.  Ye  area  habitation  of  God  in  the  Spirit. 
1   Thes.  4:8.  1    Pet.  4:14.    The  Spirit  of  God 

resteth  upon  you.  2  Cor.  1  :  21.  Earnest  of  the 
Spirit  in  our  hearts.         See  Isa.  63  :  10.   VIII.  368. 

Abides,  as  a  Comforter  and  Helper  (Paraclete). 

John  14  :  16.  Another  Comforter,  with  you  forever, 
even  the  Spirit.  X.  484.  Rom.  8  :  26.  The  Spirit 
helpeth  our  infirmity,  Himself  maketh  intercession 
for  us.  Jude  20.   As  an  Inworker.  Eph.  3  :  20. 

The  power  that  worketh   in  us.         Acts  1  :  8.  Re- 
ceive power  after  the  Holy  Ghost  is  come  upon  you. 
Gal.  5  :  24.  If  we  live  by  the  Spirit,   walk   by  the 
Spirit. 
[The  peculiar  blessedness  of  the  true  believer  is   in 
his    sense    of  the    indwelling  of    the  Divine    Com- 
forter.     Cyprian  wrote  more  than  sixteen  centuries 
ago  ;  "  Roofs  arched  with  gold  and  palaces  adorned 
with  marble  are  vile  in  comparison  with  that  house 
which  the  Lord   has  chosen   to  be   His   temple,  in 
which    the     Holy    Ghost   dwells.     Illuminate    this 
house  with   the  light   of    righteousness.     Its  orna- 
ments shall  never  fade,  and  it  shall  dwell  hereafter 
in    spotless    beauty    and    eternal    majesty.'"     And 
Canon  Liddon  says  :  "  We  need  motives,  and  none 
is  better  than  that  which  appeals  to  the  sanctity,  the 
responsibility,  the   power,   the  capabilities  implied 
in  that  inward  presence  of  the  eternal  Spirit,  which 
is  the  great  gift  in  the  new  covenant  between  God 
and    man.     In  moments  of  moral  surprise,  in  mo- 
ments of  unusual  depression,  in  moments  of  a  felt 
sense  of  isolation,  in  moments  of  spasmodic  daring, 
when  ordinary  sanctions  have  lost   their  hold,  it  is 
well  to  fall  back  upon  the  reassuring,  tranquilizing, 
invigorating  resources  of  such  an  appeal  as  that  of 
the  apostle  :  '  Know  ye  not  that  ye  are  the  temple 


ISO  GOD. 


of  God,    and    that    the    Spirit  of  God   dwelleth   in 
you  ?'  "      C.  E.  Babb.'\ 


Promised  t<»  tliose  tliat  ask. 

Luke  11  ;  13.  X.  :3iJ8.  Command  to  seek  His  fullest 
gifts.      Eph.  5  :  18.  Illiis.     Luke  1  :  15,    41,  67. 

Acts  2:4;  4:8;  6:5;  10  :  44.    Filled 

with,  full  of  the  Holy  Ghost. 

[He  who  asks  shall  receive — of  the  very  best.  One 
promise  without  reserve,  and  only  one,  because  it 
includes  all,  remains ;  the  promise  of  the  Holy 
Spirit  to  them  who  ask  it.  He  who  has  the  Spirit 
of  God,  God  Himself  in  him,  has  the  Life  in  him, 
possesses  the  final  cure  of  all  ill,  has  in  himself  the 
answer  to  all  possible  prayer.      George  McDonald.'] 


Fruits  of  Spirit. 

Gal.  5  :  22.  Eph.  5  :  0.  Rom.  5  :  5.  Love  of  God 
shed  in  our  hearts  by  the  Spirit.  His  Tender  Ear- 
nestness indicated.  Eph.  4  :  36.  Grieve  not  the 
Spirit.  1   Thes.  5  :  10.     Quench    not  the    Spirit. 

See  Flesh  and  Spirit,  p.  132. 

[All  the  influences  which  bear  upon  the  renewed  soul, 
the  guidance,  the  strength,  the  energy,  the  succor, 
the  comfort,  by  which  the  life  of  the  believer  is  sus- 
tained and  developed — all  are  ascribed  alike  by 
Paul  and  Peter,  James  and  John,  solely  to  the 
power  of  the  indwelling  Spirit.  The  power  of  the 
Holy  Ghost,  they  afifirm  again  and  again,  is  put 
forth  in  the  soul  of  every  believer  through  life. 
The  beautiful  and  effective  graces,  the  enriching 
experiences,  and  the  beneficent  results  of  a  sanc- 
tified life  are  attributed  alone  to  the  immediate 
personal  inworking  of  the  Divine  Spirit  in  the 
human.  The  light  to  discern  duty  and  the  energy 
to  perform  it,  the  courage  to  dare,  to  do  or  to  speak 
for  God  and  the  right,  the  determination  to  avoid 
or  resist  evil,  the  fortitude  to  endure  trial,  which 
characterize  the  believer's  conduct,  the  satisfac- 
tion, the  peace,  the  hope,  the  solace  and  the  joy 
which  enter  into  his  experience — all  that  marks  the 
process  of  renewal  going  on  dayby  day  in  the  inner 
man  is  the  sole  product  of  the  Spirit's  might,  con- 
tinually exerted  therein,  through  the  truth  He  has 
revealed.     B.] 


GOD.  181 

The  Office- Work  of  the  Trinity,  as  delineated  above, 
discloses  all  that  God  is  to  man,  sustaining  every 
needful  desirable  relation  and  manifesting  every 
attractive,  endearing  and  satisfying  character.  As 
further  helpful  to  the  thoughtful  reader  we  sum- 
marize these  points  of  vital  significance  and  inter- 
est, in  another  and  more  compact  form  : 


GOD   AND    MAN. 

His  Relation  to  Man's  Earthly  Life.  Creates.  Gen.  2  :  7. 
Isa.  42  :  5.  Acts  17  :  25.  Provides  for.  Ps.  145  :  15,  16.  Pro- 
tects and  preserves.  Ps.  107.  Heals.  Ps.  103  :  .3.  Prospers. 
Prov.  10  :22.          Deut.  8  :18. 

His  Relation  to  Man's  Moral  and  Spiritual  Life.  Cre- 
ates in  His  own  Image  and  Likeness.  Gen.  1  :  26  ;  5:1.  1  Cor. 
11:7.  Condemns  for  disobedience  and  unrighteousness  (as 
Moral  Ruler  and  Judge).  Rom.  5:12, 18.  Before  His  condemning 
sentence  He  utters  the  great  Promise  of  a  Deliverer.  Gen.  3:15. 
Expands  this  Promise  into  a  Covenant  of  Mercy.  Gen.  22  :  18. 
26  :  4  ;  28  :  14.  2  Sam.  23  :  5.  Jer.  31  :  33.  Heb.  13  :  20. 

In  fulfillment  of  His  Covenant  He  discloses  (in  O.  T.)  and  achieves 
(in  N.  T.)  Redemption  by  the  Sacrificial  Death  of  Christ.  Heb. 
9:12.         Through   His   own   blood   obtained   eternal  redemption. 

1  Pet.  2  :  24.  Bare  our  sins  in  His  own  body  on  the  tree.   Heb. 

2  :  9.  By  the  grace  of  God  should  taste  death  for  every  man. 
In  further  fulfillment.  He  foreshadows  (in  O.  T.)  and  brings  in  (in 
N.  T.)  the  full  and  abiding  ministry  of  the  Holy  Spirit.  Joel  2  :28. 
John  14  :  16,  17. 

Thus,  through  the  self-offering  of  Christ  and  the  quickening  energy 
of  the  Holy  Spirit,  God  makes  provision  for  the  removal  of  man's 
sin,  and  for  restoring  his  childship.  By  His  gracious  provision, 
He  is  able  to  forgive  sin  (1  John  1:9);  to  cleanse  from  unright- 
eousness and  impurity  (1  John  1  :  7,  9)  ;  to  remit  its  penalty  (John 
3:16);  to  deliver  from  its  bondage  and  power  (Acts  3  :  26  ;  Rom. 
8  :  2).  Thus  He  is  able  to  impart  new  life  to  the  soul  (Eph.  2:1); 
to  reverse  the  current  of  its  supreme  desires  and  aims,  from  self  to 
God,  from  alienation  to  affection,  from  selfish,  disobedient  living  to 
a  life  of  consecrated  purpose  and  endeavor  (Eph.  2  :  1-22).  And 

thus  He  is  able  to  restore  to  the  quickened,  trusting,  consecrated 
man  the  full  fruits  and  blessings  of  childship,  heirship  and  a  Father's 
House  for  an  abiding  Home  (Rom.  8:  14-16  ;  John  14  :  2,  3). 

And  this  great  goodness  of  Providence,  with  this  marvelous  grace  of 
eternal  Redemption  God  has  been  proclaiming  and  pressing  upon 
men  in  every  age,  in   every  form   of  urgent  call  and   invitation,  of 


182  OOD. 

reasoning  and  pleading,  of  appeal,  entreaty  and  warning.  He 
began  "seeking  to  save"  with  the  first  sinners  :  Adam.  Gen.  3  :  9. 
Cain.  Gen.  4  :  9,  Thence  onward  throughout  the  entire  Reve- 
lation He  is  represented  as  seeking  and  pleading  with  men.  Jer. 
7  :  13.  Rising    up    early    and    speaking.    VHI.  240,  435.  Matt. 

11:28.  Come  unto  Me.  2  Cor.  5  :  20.  Rev.  22  :  17.  In  all 
their  pages,  historians  and  psalmists,  prophets  and  New  Testament 
writers  affirm  and  illustrate  His  proffered  pity,  forbearance,  pa- 
tience, compassion  and  long-suffering  with  men.  Especially  they 
emphasize  : 

Hi!  \villiiigiie!<<«  to  forgive  and  delight  in  mercy. 

Micah  7  :  1.^,  19.  Pardoneth  iniquity,  because  He  delighteth  in 
mercy.  IX.  490.  Ps.  103:2.  Who  forgiveth  all  thy  sins. 
Ps.  86  :  5.  Ready  to  forgive,  plenteous  in  mercy.  Ps.  103  :  12. 
Removed  our  transgressions  as  far  as  east  from  west.  Isa. 

43  :  2o,  20.   I,  even  I,  am  He  that  blotteth  out.  VIII.  227.        Isa. 

44  :  22.  I  have  blotted  out.  VIII.  232.  Isa.  50  :  20.  Sins 
sought  and  not  found,  for  I  pardon.  VIII.  580.  Jer.  31  :  37. 
(Forgiveness  not  turned  aside  by  great  sins.)  VIII.  550.  Zech. 
3:4,  5.   IX.  562.         Jer.  29  :  11.  Thoughts  of  peace,  not  of  evil. 

111!!!  yearning  desire  tliat  "none  slionld  perisii.*' 

Ezek.  IS  :  23,  31,  32.  I  have  no  pleasure  in  the  death.  Why  will 
ye  die  ?  IX.  87-89.  Ezek.  33  :  11.   IX.  142.  1  Thes.   5  :  9. 

God  hath  not  appointed  us  to  wrath  but  to  obtain  salvation. 
1  Tim.  -1  :  4.  Would  have  all  men  to  be  saved.  2  Pet.  3  :  9. 
Not  wishing  that  any  should  perish,  but  all  come  to  repentance. 
Titus2:ll.  Grace,  to  all  men,  bringing  salvation.  Isa.  48  :  18. 
VIII.  253.         Hosea  11  :  8,  9.   IX.  369.  Luke  19  :  41,  42.   X. 

358. 

His    strong   assertion    tliat    He  lias  done  all  that  He  could 
to  save. 

Isa.  5  :  4.   What    more   could  have  been  done  that   I   have  not 
done  ?  VIII.  34. 

His  plain  charge  against  willful  rejecters. 

John   5  :  40.  Ye    will    not  come    unto    me.  Matt.   23  :  37.  Ye 

would  not.  Further,  With  those  who  respond  to  His  call  with 

penitent  trust  and  self-surrender,  who  are  pardoned  and  re- 
newed, God's  Relations  and  Manifestations  are  closer,  more 

helpful  and  blessed. 

As  a  Father,  He  restores    to    them    their   forfeited 
childship,  the  full  fruits  of  His  Fatherhood.    2  Cor. 


GOD  183 

6  •.  18.  I  will  be  to  you  a  Father,  and  ye  shall  be  my  sons  and 
daughters.  Isa.  63  ;  16.  VIII.  369,  408,  414,  X.  154,  157.  2  Cor. 
1  :  3.  The  Father  of  mercies.  1  John  3  :  1. 

He  becomes  their  Teacher.  Isa.  48:17.  I  am  thy  God,  who 
teacheth  thee  to  profit.  VIII.  252.  Jer.  31  :  33.  I  will  write 
My  law  in  their  hearts.  VIII.  546.  Job  36  :  22.  Who  teacheth 
like  Him  ?  Ps.  25  :  9,  12.  The  meek  will  He  teach.  Him  that 
feareth  the  Lord  shall  He  teach.  Isa.  28  :  26.  God  doth  instruct 
and   teach  him.  Job  34  :  32  ;  33  :  14-30.   VI.   175.        James  1. 

Their  Leader  and  Guide.  Isa.  48  :  17.  Who  leadeth  thee  by 
the  way  thou  shouldest  go.  Ps.   23  :  2.   He  leadeth  me  in  paths 

of  righteousness.  IV.  183.  Ps.  37  :  23.  The  steps  of  a  good  man 
are  ordered  by  the  Lord.   IV.   280.  Rom.  8  :  28.   To  them  that 

love  God  all  things  work  together  for  good.  Ps.  32  :  8.  I  will 

guide  thee.  1  John  1  :  5.   God  is  light. 

Their  Indwelling  Companion,  ever  ready  for  living  fellow- 
ship. 1  John  1  :  3,  Our  fellowship  is  with  the  Father  and  with  His 
Son,  Jesus  Christ.  John  14  ;  23.  We  (Father  and  Son)  will  come 
unto  him    and   make  our  abode  with  him.  Eph.   3  :  17.   Christ 

may  dwell  in  your  hearts.  Col.   1  :  27.   Christ  in  you,  the  hope 

of  glory.  1  Cor.  3  :  16.  Ye  are  the  temple  of  God,  and  the 
Spirit  of  God  dwelleth  in  you.  John  14  :  17.    He  dwelleth  with 

you,  and   shall   be   in   you.  Eph.   2  :  22.  An  habitation  of  God, 

through  the  Spirit.       2  Cor.  6  :  16.   I  will  dwell  in  them.  Isa. 

57  :  15.   VIII.   323.  See  Christ  and  Believer,  pp.  62-69. 

The  Inspirer,  Hearer  and  Answerer  of  Prayer.  Rom. 
8  :  26.  The  Spirit  helpeth,  for  we  know  not  what  to  pray  for.  XI. 
239.  Jude  20.  XI.  710.  Praying  in  the  Spirit.  Eph.  2  :  18. 
Through  Christ  by  one  Spirit  we  have  access  to  the  Father.  XI. 
422.  Isa.  65  :  24.  I  will  answer,  I  will  hear.  VIII.  380.  Jer. 
29:12.  VIII.  528.  Jer.  33:3.  VIII.  553.  Ps.  81:10;  91:15. 
See  Prayer. 

Their  Helper,  Strengthener  and  Deliverer.     Ps.  40  :  17. 

My  help  and   my  deliverer.  Ps.   46  :  1.   Refuge   and   strength. 

62  :  8.    Present   help.  Isa.   33  :  2.  Their    Arm    every    morning. 

VIII.  162.  2  Cor.  12  :  9.  My  strength  is  made  perfect  in  weak- 
ness. Phil.  4:13.  I  can  do  all  things  through  Christ,  who 
strengtheneth  me.  Deut.  33  :  27.  Underneath  are  the  everlast- 
ing Arms.  II.  736.  O.  T.  figures,  "Stronghold,"  "Rock,"  II. 
724.  "Fortress,"  etc.  2  Cor.  1  :  10.  Who  delivered,  and  doth 
deliver,  we  trust  He  will  yet  deliver.  1  Cor.  10  :  13.  God  will 
with  the  temptation  make  also  the  way  of  escape  that  ye  may  be 
able  to   endure  it.  XI.  310.       Illus.  Deut.  32  :  11.   Eagle  and  her 


lfc*4  OOSPEL. 

young,    II.   726.  Ex.   19  :  4.  Isa.   63  :  9.  Ezek.    11  :  16.    I 

will  be  a  Sanctuary,  IX.  55,  O.  T.  figures,  "  Refuge,"  '*  Dwell- 
ing-place," etc.  See  also  III,  404.  Isa.  41  ;  9,  10,  14.  I  will 
strengthen,  help.    VIII.   215.  Isa.   43  :  2  ;         46  :  4. 

Their  Comforter  and  Sympathizer.  2  Cor.  i  :  34.  God  of 
all     comfort.   XI.   347.  Rom.   15  ;  5.   God    of    all    consolation. 

Heb.  4  :  15.  Touched  with  the  feeling  of  our  infirmities.  XI.  570. 
See  Affliction,  p.  12. 

The  Source  and  Giver  of  all  their  outward  Prosper- 
ity. Neh.  2  :  20.  The  God  of  heaven,  iie  will  prosper  us.  Ps. 
127  :  1.  Except  the  Lord  build,  they  labor  in  vain.  Ps.   90  :  17. 

Establish  Thou  the  work  of  our  hands.  Matt.   6  ;  32,  33.   Your 

heavenly  Father  knoweth  that  ye  have  need  of  all  these  things.  .  .  . 
And  all  these  things  shall  be  added  unto  you.         See  Providence. 

The    Keeper  of  Covenant  and  of  Promises.     2  Chron 

6  :  14.  Who  keepest  covenant  with  thy  servants.  III.  554.  2  Cor. 
1  :  20.  The  promises  of  God  in  Him  (Christ)  are  Yea,  and  in  Him 
Amen,  unto  the  glory  of  God.  XI.  349.  See  Covenants,  p.  98. 
["I  will  be  to  them  a  God,"  means  that  all  His  essential  attributes 
are  still  engaged  for  us  ;  in  the  Lord  have  I  mercy  to  pardon  me, 
wisdom  to  instruct  me,  power  to  protect  me,  truth  to  direct  me, 
and  glory  to  crown  my  head  in  heaven.  Let  me  imagine  all  I  can, 
I  may  with  the  pen  of  reason  write  under  it,  "This  is  God's  {'  and 
if  I  take  the  pen  of  faith  I  may  write,  "This  is  mine  in  Christ 
Jesus."  Hath  He  a  son?  He  hath  died  for  me.  Hath  He  a 
Spirit  ?  That  Spirit  shall  live  in  me.  Hath  He  angels  ?  They 
shall  guard  me.     Hath  He  glory?    It  shall  crown  me.   Beveridge.] 


GOSPEL. 


Old  Testament.  Bazar,  to  Announce  Good  tidings.  Isa.  40  :  9. 
Thou  that  tellest  good  tidings,  lift  up  thy  voice.  VIII.  208.  Isa. 
52  ;  7.  That  bringeth  good  tidings,  that  publisheth  peace.  VIII. 
272.  Isa.  61  :  1.  Anointed   Me  to  preach  good    tidings.    VIII. 

353-356.  Cited    Luke    4  :  18-21.    X.    109,    110.  A    Gospel 

preached  before  Christ.   Gal.  3  :  8.   Preached  before  to  Abraham. 

New  Testament,   Euaggelion,  Good  News  or  Glad  Tidings. 
Called  : 

Gospel  of   the   Kingdom.       Matt.    4  :  23  ;  9  :  35  ;  24  :  14. 

Of  Christ.      Mark  1:1.  Rom.  1  :  16  ;  15  :  19.  2  Cor. 


GOSPEL.  185 

4:4.  Of  God.      Rom.  1  :  1.  XI.  196.  15  :  16.         Of  the 

Holy  Ghost.  1  Thes.  1  :  5.  XI.  485.  Of  the  Grace  of  God. 
Acts  20  :  24.  Of  salvation.     Eph.  1  :  13.  Of  Hope.     Col. 

1  :  25.  Of  peace.      Eph.  6  :  15.  Glorious.      1  Tim.  1  :  11. 

XI.  507.  Everlasting.  Rev.  14  :  6.  XI.  759.  These  inti- 
mate its  Source,  from  God,  and  from  His  grace  ;  its  Purpose 
and  Result,  Hope  and  Peace  and  Salvation  to  men  ;  its 
character,  as  glorious  ;  and  its  duration,  as  everlasting. 


Vital  Truth  and  Essential  Substance  of  the  Gos- 
pel: The  Incarnate  Christ  Crucified  for  Sin- 
ners. 

Luke  2  :  10,  11.  Behold  I  bring  you  good  tidings  of  great  joy 
which  shall  be  to  all  the  people  ;  for  there  is  born  to  you  this 
day  in  the  city  of  David  a  Saviour,  which  is  Christ  the  Lord. 
X.  35.  John  1  :  29,  36.  Behold  the  Lamb  of  God,  which 
taketh  away  the  sin  of  the  world.  X.  73,  74.  1  Tim.    1  :  15. 

Faithful  is  the  saying  and  worthy  of  all  acceptation,  that 
Christ  Jesus  came  into  the  world  to  save  sinners.  XI.  505,  507. 
1  John  1  :  7.  The  blood  of  Jesus  Christ  His  Son  cleanseth 
us  from  all  sin.  XI.  683.  1  John  2  :  2.   He  is  the  propitia- 

tion for  our  sins,  and  not  for  ours  only,  but  also  for  the  whole 
world.   XI.  686.  2  Cor.  5:19.  God  was  in  Christ  reconcil- 

ing the  world  unto  Himself.   XI.  470.  See  Atonement,  pp. 

27-29. 

[The  central  message  of  the  preacher  is  the  piercing,  moving, 
personal  gospel  of  Jesus  of  Nazareth,  the  Son  of  God  and 
Saviour  of  mankind.  This  in  its  simplest  form  ;  this  in  its 
clearest  expression  ;  this  presentation  of  a  Person  to  persons 
in  order  that  they  may  first  know,  and  then  love  and  trust 
and  follow  Him — this  is  pre-eminently  the  gospel  for  an  age 
of  doubt.     If.   Van  Dyke.] 


Divine  Efficiency  of  the  Gospel. 

Rom.  1  :  16.  It  is  the  power  of  God  unto  salvation.  1  Cor. 
1:18,  23,  24.  The  word  of  the  cross  unto  us  who  are  being  saved 
is  the  power  of  God.  We  preach  Christ  crucified  unto  them  that 
are  called,  Christ  the  power  of  God,  and  the  wisdom  of  God. 
XI.  282.         1  Thes.  2  :  13.         James  1  :  21.  XI.  624.  2  Tim. 

3  :  15. 


180  GOSPEL. 

Faith,  or  Trust  in  tlie  Saving:  Christ,  tlie  neces- 
sary and  essential  Condition  of  its  Divine 
Efficiency. 

Rom.  1  :  16.  It  is  the  power  of  God  unto  every  one  that  believ- 
eth.  Eph  2:8.  By  grace  have  ye  been  saved  through  faith. 

XI.  420.  2  Thes.  2  :  13.  Chosen  to  salvation  through  sancti- 
ficationof  the  Spirit  and  belief  of  the  truth.  XI.  502.  2  Tim. 
3  :  15.  Able  to  makev^rise  unto  salvation  through  faith.  John 
20  :  31.   X.  588. 

The  Gospel  the  Means  employed  in  Regeneration 
and  Sanctiflcation. 

1  Pet.  1  :  23.  Begotten  through  the  word  of  truth.  XI.  651. 
James  1  :  18.  Of  His  own  will  He  brought  us  forth  by  the 
word  of  truth.  XI.    624.  2   Thes.  2  :  14.  Through   sanctifl- 

cation of  the  Spirit  and  belief  of  the  truth.  John  6  :  63. 
X.  256.  John  17  :  17.  Sanctify  them  through  Thy  truth. 
2  Pet.  1  :  4.         Acts  20  :  32.         2  Tim.  2:9.  2  Thes.  3:1. 

Deut.  8  :  3.   II.  648.         Ps.  1  7  :  4.   IV.  127.  Eph.  6  :  17. 

As  the  Instrument  or  Means  of  Divine  Agency, 
to  be  Published  or  Preached. 

Luke  24  :  47.   Remission  of  sins  should   be  preached.         1   Cor. 

1  :  23.   We  preach   Christ   crucified.  2    Cor.   4  :  5.  Gal. 

2  :  2.  Eph.  3:8.  1  Cor.  9:16.  Col.  1  :  2S.  Whom  we 
preach,  warning  every  man,  etc.  2  Tim.  4:2,  17.  Acts 
8 :  25.  Titus  1:3.  l  Thes.  2  :  4.  In  trust  with  the  Gos- 
pel. XI.  487.  Phil.  1  :  7,  12.  See  Preacher  and  Preach- 
ing. 


As  a  Bond  and  Help  of  Christian  Fellowship. 

Phil.  1  :  5.  Fellowship  in  the  Gospel.  No  bond  so  strong,  no  help 
so  profitable  and  inspiring,  as  that  which  comes  from  the  ex- 
change of  thought,  the  excitation  and  uplift  of  feeling,  and  the 
stimulus  to  service  that  flows  from  careful,  prayerful  meditation 
upon  the  Gospel  word  by  earnest  responsive  Christian  souls  in 
hours  of  heart-fellowship.  Then  Christ  is  nearer  and  more 
precious,  according  to  His  promise  ;  and  the  Holy  Spirit  opens 
the  vision,  quickens,  softens  and  warms  the  heart,   strengthens 


GRACE. 


OR  ACE.  187 

and  confirms  the  will  in  all  goodness  and  for  all  ministry.     So 
the  life  is  hallowed,  sweetened,  and  made  more  Christlike. 

For   the   Effects   of  the  Oospel    and   its  Uses,    see   pages 
40,  41. 


A  comprehensive  word  of  boundless  reach  and  an  infinite  depth 
of  significance,  signifying  unlimited  favor  to  the  undeserving, 
all  who  by  reason  of  transgression  have  forfeited  every  claim 
to  Divine  favor,  and  have  lost  all  capacity  for  meritorious 
action.  Grace  includes  Goodness,  or  the  kindly  and  beneficent 
treatment  of  God  in  His  Providence,  equally  to  just  and  un- 
just, evil  and  good  ;  and  Mercy,  or  favor  to  the  ill-deserving, 
the  guilty  and  condemned.  Ps.  23  :  6.  Goodness  and  Mercy 
will  follow  me  all  the  days  of  my  life,  IV.  186,  7.  See 
Providence  ;  Mercy. 

Grace  first  used.  Gen.  6:8.  I.  234. 

["  Grace  is  a  name  for  the  energy  of  love  as  it  goes  out  toward 
the  undeserving  ;  mercy  a  name  for  the  pitying  disposition  of 
God  toward  sinners,  or  ill-deserving."      Stevcns.'\ 

God,  the  Fountain  and  Giver  of  Grace.  Rom. 
1  :  5,  7.  Grace  from  God  our  Father,  and  the  Lord  Jesus 
Christ.  By  whom  we  received  grace.  John  1:17.  Grace 
and  truth  came  through  Jesus  Christ.  X.  66.  Rev.  1  :  4, 
Grace  from  Him  which  is  and  which  was  and  which  is  to 
come   and    from    the   seven    Spirits.   XI.  718.  Spirit  of 

grace.  Zech.  12  :  10.  IX.  603.  Heb.  10  :  29.  Word  of 
His  Grace.  Acts  20  :  32.  XI.  148.  Rom.  6  :  23.  The  free 
gift  of  God  is  eternal  life  in  Christ  Jesus  our  Lord.  XI, 
226. 

Grace  Sufficient  and  Abounding.  John  i  :  14. 
We  have  received  grace  for  grace,   X.  66.  Rom.  5  :  17. 

Receive  abundance  of  grace.  Rom.  5  :  20.  Where  sin 
abounded,  grace  did  much  more  abound.  2  Cor.  4  :  15. 
All  things  for  your  sakes  that  the  abundant  grace  might 
redound  to  the  glory  of  God.  Eph.  1:6.  To  the  praise 
of  the  glory  of  His  grace,  freely  bestowed  on  us  in  the 
Beloved.  XI.  416.  Eph,  2  :  7.  The  exceeding  riches  of 
His  grace  toward  us  in    Christ  Jesus,   XI.  420.  1   Tim. 

1  :  14.   The  grace  of  our  Lord  abounded  exceedingly.   XI, 


188  GRACE. 


507.  James  4  :  6.  He  givetli  more  grace.  XI.  636.  Ps. 
84  :  11.  Giveth  grace  and  glory,  no  good  doth  He  with- 
hold. V.  71,  2.  2  Cor.  9  :  8.  God  is  able  to  make  grace 
abound. 

Grace  linked  with  every  particular  of  spiritual 

exi>erieiice.  JVith  calling  and  election.  Gal.  1:15. 
Called  me  through  His  grace.  2  Tim.  1  :  9.  Called  us 
according  to  His  own  purpose  and  grace.  XI.  530.  With 
faith.      Acts  IS  :  27.  Rom.    4:16.  Of  faith,   by    grace. 

XI.  213.  With  Justification  and  Pardon.      Rom.    3  :  24. 

Justified  freely  by  His  grace.  XI.  209.  Titus  3  :  7. 
Eph.  1  :  7.  Forgiveness  of  sins  according  to  the  riches  of 
His  grace.  With  Quickening.  Eph.  2  :  5,  6.  Hath  quick- 
ened us  together  with  Christ  (by  grace)  and  raised  us  up 
with  Him.  With  needed  strength.  2  Cor.  12:9.  My  grace 
is  sufficient  for  thee.  Willi  hope.     2  Thes.  2:16.  Good 

hope    through    grace.  XI.  502.  1  Pet.  1  :  13.  With 

salvation  and  Eternal  Life.  Eph.  2  :  8.  By  grace  are  ye 
saved  ...   it  is  the   gift  of  God.  XI.  420.  Titus  2:11. 

The  grace  of  God  hath  appeared  to  all  men,  bringing  sal- 
vation. XI.  •■)4s.  Rom.  5:21.  So  might  grace  reign 
through  rigliteousness  unto  eternal  life  through  Jesus 
Christ.  Rom.  2  :  7.  XI.  205.  Illus.  Grace  at  consum- 
mation. Zech.  4  :  7.  IX.  567,  8.  See  Christian  Expkri- 
ENXK,  p.  73. 

God's  Mercy-seat  His  throne  of  grace,  open  to 
our  approach.  Heb.  4:16.  Come  boldly  unto  the 
throne  of  grace,  and  find  grace  to  help.  XI.  571. 

Unbelievers  besought  to  seek  the  grace  of  God. 

2  Cor.  6:1.  We  beseech  you  that  ye  receive  not  the  grace 
of  God  in  vain.  XI.  368.  Heb.  12  :  15.  Lest  any  man 
fail  of  the  grace  of  God.  XI.  609.         Heb.  10  :  29. 

Other  Connections  of  Grace.  With  Laiu.  Rom.  6:14. 
Not  under  law  but  under  grace.  U'ith  Christ' s  death  for  all. 
Heb.  2  :  9.  By  the  grace  of  God  tasted  death  for  every 
man.  With  the  JVord.     Acts  14  :  3  ;       20  :  32.  Word  of 

His  grace.  JVith  peace.     1  Pet.  1  :  2,  etc.         With  glory. 

1  Pet.  5  :  10.  The  God  of  grace  who  called  us  to  glory. 
Ps.  84  :  11.    Giveth    grace    and    glory.  IVith     Christlike 

character  and  living.  1  Cor.  15  :  10.  By  the  grace  of  God  I 
am  what  I  am.  Heb.  13  :  9.  Good  that  the  heart  be 
stablished  by  grace.  With  Christian  service.  Heb.  12  :  28. 
Let  us  have  grace,  whereby  we  may  offer  service  well- 
pleasing  to  God  with  reverence  and  awe.        With  Christian 


GRAVE;  SIIEOL;  HADES.  ISy 

g>07vih      Grow  in  grace,  etc.         JameS    4  :  6.  He    giveth 
more  grace  Prov.  3  ;  34.    He  giveth  grace  to  the  lowly. 

1  Pet.  5:  5    To  the  humble.  With  prayer — an  "  exceeding 

greaf  and  precious  promise."     Zech.  12:10.   I   will   pour  the 
Spirit   of    grace    and   of  supplication.    IX.    603.  See 

Fruit  of  Spirit,  p.  132. 


GRAVE;  SHEOL;  HADES. 

Heb.   Sheol.    Gr.  Hades.    Unseen   State  or  World. 

Translated  either  "Grave"  or  "Hell." 

The  Underworld  Twofold  :  1.   Heb.  Tophet  ;  Gr.  Gehenna  or 
Tartarus.     2.  Gr.  Paradise. 


Shcol. 

Gen.   37  :  35.   I.   493,   4.  Ps.    49  :  14.   IV.   352.  Job 

7  :  9.  VI.  51.  Prov.  27  :  20.  VI.  411.  Eccles.  9  :  10. 
Isa.  5  :  14.  VIII.  37.  Hosea  13  :  14.  IX.  376.  Ps. 
16  :  10  ;  139  :  8.  Isa.  14  :  9. 

Hades. 

Luke  16  :  23     X.  378.        Rev.  1  :  18.   XI.  722,  3.        1  Cor, 
15  :  55. 

Unseen  State  or  Underworld  Twofold  : 

1.  Paradi§e,  with  Christ  and  His  holy  ones. 

Luke  23  :  43.  X.  546.  Rev.  2  :  7.   XI.  726. 

2.  Gehenna,  Topliet,  Tartarus  (tigmes). 

Tophet:   Isa.    30:33.   VIII.    153.  Jer.    7:31,32.   VIII. 

436.        G^^//£V/;/«.-   Matt.  5  :  22.    XI.  150.        Mark  9  :  43-47. 
X.  291.  Matt.  10  :  28  ;         23  :  33.         James  3  :  6.  XI. 

633.  Tartarus :  2  Pet.  2  :  4.  XI.  675.  Rev.  1  :  18. 


190  HEARERS  AND  HEARING    OF  THE    WORD. 


HEARERS  AND  HEARING  OF  THE  WORD. 

Hearing,  a  fundamental  command  and  essential 
obligation . 

Isa.  55  :  2,  :3.   Hear,  and  your  souls  shall  live.  VIII.  :301-303. 
Prov.  8  :  6,  33.   VI.  287.  Ezek.  3  :  27.   He  that  heareth, 

let  him  hear.   IX.    31.  Matt   11  :  15.         Rev.  2  ;  7,  11, 

etc.   He    that   hath    ears    to    hear,   let   him   hear.   XI.  726. 
Eccles.   5.    Draw    nigh    to    hear.   VI.    470.  Jer.  13  :  15. 

Hear  ye  and  give  ear,  for  the  Lord  hath  spoken.   VIII.  457. 

Cautions.  Mark  4  :  24.  Take  heed  7c>/iat  ye  hear. 
Ps.  119:9.  Heb.  2:1.  XI.  559.  1  Tim.  4:  15,  16. 
XI.  515,  518.  2  Pet.  1:19.  Whereunto  ye  do  well  that 
ye  take  heed.  XI.  673.  1  Tim.  1:4;  4:1.  Tit. 
1  :  14.  Luke  8  :  18.  Take  heed //i??*:' ye  hear.  James 
1  :  19.  Be  swift  to  hear.  XI.  624.  Heb.  4:  2.  Did 
not  profit,  not  being  mixed  with  faith.  XI.  567.  Not 
for  entertainment,  but  for  responsive,  instant  and  constant 
obedience.  Ezek.  33  :  31,  32.  Thou  art  unto  them  a  very 
lovely  song  of  one  that  hath  a  pleasant  voice  ;  they 
hear,  but  do  not.   IX.  145-147.  Matt.  7  :  24-27.  X. 

169.  James  1  :  20-25.   XI.  625. 

Who  hear  acceptably  and  profitably.  John 
8  :  47.  He  that  is  of  God  heareth  God's  words. 
John  10  :  3,  27.  My  sheep  hear  My  voice.  X.  341. 
John  18  :  37.  Every  one  that  is  of  the  truth,  heareth 
My  voice.  X.  530.  1  Thes.  1  :  6.  Received  the  word 
with  joy.  XI.  485.  Rom.  10  :  15.  Faith  cometh  by 
hearing  and  hearing  by  the  Word  of  God. 

Classes  of  Hearers.  Matt.  13  :  18-23.  Explanation 
of  Parable  of  the  Sower.  X.  206-208.  Acts  17  :  11. 
The  Bereans.  XI.  120.  Acts  17  :  32-34.  XI.  127. 

Attitude  of  Hearers.     Acts  lO  :  33.    Now   we,  ail 

are  here,  present  before  God,  to  hear,  all  things  com- 
manded thee  of  God.  XI.  78.  (Compare  Preacher's 
instructions,  Acts  5  :  20.  XI.  40.) 

God's  urgent  entreaty  for  Instant  hearing- 
and  heed.  Ps.  95  :  7.  To-day,  if  ye  will  hear  His 
voice,  harden  not  your  hearts.  V.  142.  Heb.  3  :  15. 


HEART. 


191 


HEART. 


Promises  of  gain  and  blessing  to  those  who 
hear  and  heed.  Prov.  8  :  :u.  Blessed  the  man 
that  heareth  Me,  watching  daily  and  waiting.  VI, 
290.  Prov.     15  :  31,   32.  John     5  :  24.   X.     130. 

Mark  4  :  24.  Unto  you  that  hear  shall  more  be  given. 
Luke  11  :  28.  Blessed  that  hear  the  word  of  God  and 
keep  it. 

Consequences  of  neglect  or  refusal  to  hear. 

Prov.    1:24-32.239-241.  Jer.    11:10,    14.    VIII. 

450.     (See  above,  "Cautions,"  Closing  texts.)       Luke 
16  :  329-31.   X.  378,  379. 
See  Preacher  and  Preaching. 


In  restricted  sense,  Seat  of  Desires,  Affections,  Emotions,  Passions. 
In  Hebrew  usage,  Seat  of  Intellect  (Mind,  Understanding).  In 
both  Testaments  largely  used  to  include  the  entire  inner  man, 
Reason,Will,Conscience  or  Moral  Judgment,  and  Affection.  Jllus. 
Matt.    8:15.  Understands  with  heart.  Mark  2  :  8.   Reasons. 

Rom.    10:10.   Believes.  Ps.     19:14;  49:3.   Meditates. 

1  Cor.  7  :  37.  2  Cor.  9  :  7.  Wills,  i.e.,  Decrees,  Purposes.  1  John 
3  :  20.  Condemns.  Matt.  12  :  34.  Speaks.  Shown  also  Mark 
7  :21. 

The  Heart  by  Nature,  characterized  : 

Froward.   Prov.    6:14.  Perverse.   Prov.   12:8.  Proud.   Prov. 

16  •5-  28:25.         Double.   Ps.   12:2.  1   Chron.    12:13,   33. 

Deceitful.  Jer.  17  :  9.  VIII.  478,  9.  Heb.  3  :  12.  Evil  heart  of 
unbelief.   XI.    564.  Jer.    16:12.  Wicked.   Prov.    26:23. 

Stony.   Ezek.  11  :  19. 

Elements  of  evil  in  the  natural  heart.  Mark 
7  :  14-23.  Out  of  the  heart  evil  thoughts,  murders,  adulteries, 
covetings,  deceit,  pride,  etc.  X.  258.  Atheism.  Ps.  14:1; 
53  :  1.   IV.  106-109,  381.  Gal.  5  :  19,  20.         Illus.   Envious 

Jealousy.   III.     310,     338.  Covetousness.  VII.     195-199. 

Dark  chamber  in  every  heart.  Ezek.  8  :  12.  IX.  50.  Self- 
hardening.  Isa.  47  :  4.  VIII.  248.  Ps.  95  :  8.  Harden  not 
your  heart.  V.  143.     See  Flesh  and  Spirit,  p.  130. 


192  HEART. 


The  Changed  Heart :  New.   Ezek.  18  :  31.         Broken  and 
Contrite.   Ps.    34:18;  51:17.  Clean.   Ps.    51:   10. 

Pure.  Prov.  22:11.  Ezek.  11:  19.  1  Pet.  1  :  22.  Up- 
right. Ps.  32:11.  Perfect.  iChron.  28:9.  True.  Heb. 
10  :  22.  Prudent.  Prov.  18:15.  Wise.  Ex.  31:6; 
35:35.  Understanding.  1  Kings  3:5,  12.  One,  or 
single.  Jer.  32  :  39.  Fixed,  trusting.  Ps.  57  :  7  ;  112  :  7,  8. 
Willing.  Ex.  35:5.  Free.  2  Chron.  29:31.  Merry. 
Prov.  15  :  13  ;  17  :  22.  Also  Eph.  6  :  6.  Doing  the  will 
of  God  from  the  heart. 


God  and  the  Heart. 

What  He  does  and  pledges  :  Searches,  Knoivs  and  Tries. 
1  Sam.  16  :  7.  111.298,9.  Ps.  139.  V.  441-452.  Ps.ll':4. 
IV.  97,  2  Chron.  6  :  30.  Thou  only  knowest  the   hearts. 

Prov.  17:3.  Trieth  the  hearts.  VI.  345,  6.  Jer.  17:10. 
VIII.    481.  Opens   to   attention    and    thought.  Acts     16:14. 

Neh.  2  :  12.  Replaces  old  with  new.  Ezek.  36  :  26.  Col. 
3  :  10.  2    Cor.    5:17.  Sends    the    Spirit.   Gal.    4  :  6. 

Creates  clean  and  renews.   Ps.  51  :  10.  Dwells  in.   Eph.  3  :  17. 

Maketh  soft.  Job  23  :  16.  Puts  gladness.  Ps.  4  :  7.  Makes 
peace  rule  in.  Col.  3:15.  Sets  eternity  in.  Eccles.  3:  11. 
Gra7its  desires.  Ps.  37  :  4.  Phil.  4  :6,  7.  He  is,  further, 
said  to  harden  the  heart.  See  I.  592,  601-605,610,  617,  620. 
Showing  how  God  and  man  are  related  to  heart-hardening. 
Also  XI.  246,  7.     See  Agency,  p.  16. 

What  God  Demands  :  The  heart's  loving  surrender. 
Prov.    23  :  26.  My  son,  give  Me  thy  heart.     The  whole 

man,  thoughts  (2  Cor.  10  :  5),  desires  and  affections,  will  and 
life.  VIII.  389.  Matt.  22  :  37.  Love  with  all  thy  heart, 
etc.  Deut.  32:46.  Set  our  hearts  to  all  His  words. 
Dent.  15:7.  Not  harden  thy  heart.  Ps.  62  :  10.  Set  not 
heart    on    riches.  Prov.  4  :  23.   Keep    thy  heart    with    all 

diligence,    for.   VI.    269,    270.  1    Pet.    1  :  22.  Love    one 

another  with  pure  heart  fervently.  XI.  651.  Jer.  29  :  11-13. 
Ye  shall  seek  Me  and  find  Me,  when  ye  shall  search  for  Me 
with  all  your  heart.  VIII.  529. 

[To  such  seeking  God  gives  His  promise,  but  to  no  other 
sort  of  seeking,  to  no  seeking  which  enlists  but  half  the 
heart,  to  no  seeking  which  but  slightly  moves  the  sensibility, 
or  which  inspires  effort  only  now  and  then,  spasmodically. 
The  illustration  given  to  the  same  point  by  our  Divine  Lord 
in  such  cases  as  blind  Bartimeus,  the  Syrophenician  woman, 
and  the  prodigal  son,  develop  the  same  quenchless  zeal,  the 
same  determined  purpose,  the  same  intense,   all-absorbing 


HEAVEN.  193 

interest  and  devotion.  Precisely  this  is  searching  for  the 
Lord  with  all  the  heart.  It  is  the  only  way  of  seeking  God 
so  as  to  find  Him.  God  has  a  right  to  demand  both  hon- 
esty and  sincerity  ;  and  He  does.  He  has  a  right  to  suspend 
the  blessings  of  His  mercy  upon  this  sole  condition,  that 
they  shall  be  sought  with  all  the  heart.     Henry  Co7ejles.] 

Man  and  the  Heart :  Character  measured  and  determined 

by  thoughts  of  heart,  i.e.,  by  accepted  estimates  and  judg- 
ments, ruling  desires  and  affections,  controlling  aims  and 
acts.  Prov.  23  :  7.   As    he    thinketh    in   his   heart  (within 

himself)  so  is  he.  VI.  38.5,  6.  Heart  like  heart.  Prov. 
27  :  19.  Only  knows  itself.  Prov.  14  :  10.  Sickened  by 
deferred  hope.   Prov.  13  :  12.  Bettered  by  sadness  and  re- 

flection. Eccles.  7:2-4.  Full    of    devices.   Prov.  19:21. 

Hardened  by  delay  of  judgment.   Eccles.  8  :  11. 

Heart  Petitions:  Ps.  51:6-12,  17.  IV.  370-374.  Ps. 
19  :  14.  Let  the  meditation  of  my  heart  be  acceptable  in  Thy 
sight,  O  Lord,  my  Rock  and  my  Redeemer.  IV.  158.  Ps. 
139  :  23,  24.  Search  me,  O  God,  and  know  my  heart  ;  try  me, 
and  know  my  thoughts  ;  and  see  if  there  be  any  way  of 
wickedness  in  me,  and  lead  me  in  the  way  everlasting.  V. 
449-452. 

[The  heart  must  be  made  a  temple  to  God,  wherein  sacrifices 
do  ascend  ;  but  that  they  may  be  accepted,  it  must  be 
purged  of  idols,  nothing  left  in  any  corner,  though  never  so 
secret,  to  stir  the  jealousy  of  our  God,  who  sees  through  all. 
Leighton?^ 


HEAVEN.    Heb.  Shamayim,  Heavens.    Gr.  Ouranos.    Two 
Meanings  or  References. 

I.  Definite.  Tlie  immeasurable  Expanse  or  Uni- 
verse, enclosing  innumerable  Stellar  Bodies 
visible  and  invisible,  including  our  Sun  and 
its  Planetary  System,  notably  the  Earth  and 
its  attendant  Moon. 

Gen.    1  :  1.   God    created    the    heaven    (heavens)    and    the 
earth.    I.  93.  Gen.   1  :  8.   I.   98.  Isa.  40  :  12,  22,  26. 

Stretcheth  out  the  heavens  as  a  curtain,  as  a  tent  to  dwell 


194  HEAVEN. 


in.  Bringeth  out  their  host  by  number,  calleth  them  all  by 
name.  VIII.  209-211,  V.  486.  Ps.  19  :  1-6.   The  heavens 

declare  the  glory  of  God.  Firmanent,  Sun.  IV.  146-151. 
Ps.  8  :  3.  The  heavens,  the  moon  and  stars  Thou  hast  or- 
dained. IV.  76-81.  Jer.  23  :  24.  Do  not  I  fill  heaven  and 
earth?  VIII.  511.         Jer.   32  :  17.  VII.  445.  See    God 

(Works,  Creation)  ;  Nature.  Isa.  34  :  4.  Host  of  heaven 
dissolved.  VIII.   169,  170.       2  Pet.  3  :  7,  10-13.   XI.  677,  8. 


II.  The  Undefined  Sphere  (Eternal  Dwelling- 
Place)  of  the  peculiar  Presence  of  the  Most 
High  God,  in  Personal  Fellowship  with 
Worshiping  Hosts,  Angels  and  Saints,  and 
in  Responsive  Relations  to  Redeemed  Men 
on  earth. 

The  general  texts  are  many,  and  varied  in 
points  of  application  :  Gen.  28  :  17.  Gate  of 
heaven.  I.  446.  2  Chron.  30  :  27.  Prayer  came  up  to 
His  holy  habitation,  even  to  heaven.  Ps.  20  :  6.  Will 
hear  from  His  holy  heaven.  IV.  165.  Ps.  73  :  25.  In 
heaven  but  Thee.  V.  12.  Ezra  1  :  2.  God  of  heaven. 
VII.  493,  Mai.  3  :  10.  Open  the  windows  of  heaven. 
Luke  3  :  3.  Kingdom  of  heaven.  X.  57.  John  3  :  3. 
Cannot  see  Kingdom.  Matt.  5  :  12.  Reward  in  heaven. 
X.  147.  Father    in    Heaven.    Matt.   5  :  45  ;  7  :  21  ; 

6  :  n,  10.   X.  157,  8.         Matt.  6  :  20.  Treasure  in  heaven. 

X.  161.  Luke  20  :  36.  Angels  of  God  in  heaven.  X. 
428.  Luke  10  :  20.  Names  written  in  heaven.  X. 
321.  Luke  20:4.  Baptism  of  John,  from  heaven. 
John  3  :  31.  Cometh  from  heaven.  6  :  38.  I  came  down 
from  heaven.  1  Cor.  15  :  47.  Second  man,  Lord  from 
heaven.  Eph.  3  :  15.  Family  in  heaven.  XI.  425. 
Col.  1  :  5.  Hope  laid  up  in  heaven.  Heb.  9  :  24. 
Christ  is  entered  into  heaven  for  us.  Heb.  12  :  23. 
First-born  written  in  heaven.  1  Pet.  1  :  4.  Inheri- 
tance in  heaven.  XI.  646.        Rev.  4  :  2.  Throne  in  heaven. 

XI.  738.  11  :  12.   Temple  in  heaven.   XI.  753. 

Figurative  Representations :  Heavenly  Country. 
Heb.  11  :  14-16.  They  seek,  desire  a  better  country,  even 
an  heavenly.  XI.  599.  Heavenly  Places.      Eph.  1  :  3. 

All  spiritual  blessings  in  the  heavenly  places  in  Christ. 
XI.  415.  Eph.  2  :  6,  7.    Sit    together    with  Christ   in 

h.  p.  XI.  420.  Eph.   3  :  10.    Principalities  in  h.  p.  XI. 


HEAVEN.  195 

424.  John  14:  2.    In  My  Father's  house  are  many  abid- 

ing places.  I  go,  etc.  X.  480.  Rest  for  God's  people. 
Ps.  95  :  7,  11.  V.  144.  Heb.  3:11;  4  :  1-9.  XI.  566- 
568.  A/i    In/ierifance.      1    Pet.    1  :  4.   An    inheritance 

incorruptible,  undefiled,  that  fadeth  not  away,  reserved 
in  heaven.    XI.  645.  Rom.  8  :  16, 17.   If  children,  heirs 

of  God  and  joint-heirs  with  Christ,  that  we  may  be 
glorified  together.  XI.  237. 

Chief  Figure,  Definite  and  Impressive.  Tlie 
City  of  the  Living-  God,  the  heavenly  Jeru- 
salem. Heb.  12  :  22.  The  Church  or  Kingdom  of 
God,  on  earth  prefigured  by  the  Zion  and  Jerusalem 
of  David.  (IV.  343,  V.  85,  VIII.  123,  271,  349  ;  Ezek. 
48  :  35.  IX.  198.)  The  Church,  or  Kingdom  in  heaven, 
expands  the   figure.  Heb.   11  :  10,  16.   He   hath    pre- 

pared for  them  a  city.  Whose  builder  and  maker  is  God. 
XI.  598,  599.  Heb.  13  :  14.    Here  no  continuing  city, 

but  seek  one  to  come.  XI.  615.  Rev.  3  :  12.  Name  of 
the  City  of  my  God,  the  new  Jerusalem.  XI.  734.  Rev. 
21  :  2,  10-12,  22,  etc.  Holy  City,  new  Jerusalem.  Great 
City,  holy  Jerusalem.   XI.  775-779. 

Citizeiisliip  of  tlic  Kiii&[doni,  iiiembersliip  of  the 
Chureli,  or  Family,  of  God  pertains,  here  aiul 
forever,  to  the  Heavenly  City. 

Phil.  3  :  20.   Our  citizenship  is  in  heaven.    XI.  461. 

manifold  proniifiies  of  deliverance  from  present 
trial  refer  to  the  soul's  entrance  into  the  STew 
Jerusalem  above. 

From  that  Heavenly  City  of  God  it  is  declared 
that  all  ills,  evils  and  sufferings  shall  be  forever 
banished.  Isa.  33  :  24.  The  inhabitant  shall 
not  say,  I  am  sick.  VIII.  166.  Rev.  21  ;  4. 
He  shall  wipe  away  every  tear  ;  and  death  shall 
be  no  more  ;  neither  shall  there  be  mourning,  nor 
crying,  nor  pain  any  more.  XI.  778.  Rev.  22  :  3. 
There  shall  be  no  curse  any  more.  V.  4.  There 
shall  be  night  no  more,  and  they  need  no  light 
of  lamp,  neither  light  of  sun.  XI.  781,  2.  Rev. 
7:16.  Hunger  no  more,  neither  thirst  any  more  ; 
neither  shall  the  sun  strike  them,  nor  any  heat. 
XI.  747.  Isa.  49  :  10.  Job  3:17.  Wicked 
cease  from  troubling  (including  evil  spirits, 
evil  men,  evil  thoughts,  desires,  passions,  every 
form  of  temptation  and  tempter  to  sin),  and  the 
weary  are  at   rest.    VI.  31,  32.  Rev.  21  :  27. 


106  HE  A  YEN. 


Nothing  that  defileth,  worketh  abomination  or 
maketh  a  lie.  Thus  the  Scriptures  affirm  the 
removal  of  all  known  sources  of  disquiet  and 
unhappiness  in  the  present  life. 

Clear  and  Abundant  Intimations,  in  positive 
forms,  of  abiding  happiness  in  tlie  experi- 
ences of  tlie  lieavenly  life,    {i)  At  the  outset  of 

that  life  is  heard  the  welcome  of  Christ  (Matt.  25  :  34)  : 
Come,  ye  blessed  of  My  Father,  inherit  the  Kingdom 
prepared  for  you.  X.  462.  (2)  A  glorified  body  assured. 

1  Cor.  15  :  49-53.  We  shall  bear  the  image  of  the  heavenly. 
XI.  339,  340.  Phil.  3  :  21.    Who  shall  fashion  anew  the 

body  of  our  humiliation,  conformed  to  the  body  of  His 
glory.    XI.  461.  (3)  Iinmeasurably  augmented  knowledge 

for  the  adequately  enlarged  intellect.  1   Cor.  13  :  9,  10, 

12.  Then  shall  I  know  (fully)  even  as  also  I  have  been 
known  (fully).  XI.  325-327.  John  13  :  7.  What  I  do 
thou  knowest  not  now  ;  but  thou  shalt  understand  here- 
after. X.  460.  (4)  Love  perfected  and  pure, v^xXh.  an  abid- 
ing vision  of  Christ,  a  restored  intimacy  with  the  loved 
on  earth,  and  an  unlimited  expansion  of  affectionate 
fellowship  with  all  pure  spirits,  angelic  and  redeemed. 
1   Cor.    13  :  13.   Abideth   love.   XI.   327.  Phil.   1  :  23. 

To  be  with  Christ  ...  is  very  far  better.  XI.  449,  XI. 
610,  last  note.  Rev.  21  :  3.  He  will  dwell  with  them. 
XI.    777.  (5)  Enlarged  capacities   and  opportunities  for 

service  by  the  utterly  consecrated  7vill.  Rev.  22  ;  3     His 

servants  shall  serve  Him.  XI.  781.  Rev.  7  ;  15.  Serve 
Him  day  and  night.  And  herein  is  affirmed  a  changeless 
spiritual  body,  and  is  implied  an  endless  development 
and  progression  in  force  and  exercise  of  every  godlike 
faculty  of  the  immortal  human  spirit. 

Other  Scriptnres  intimating"  the  positive 
abiding    blessedness    of  redeemed    saints. 

Isa.  35  :  10.  The  redeemed  shall  walk  there  ;  and  ever- 
lasting joy  shall  .  .  .  they  obtain.  VIII.  176,  7.  Dan. 
12:3.  The\'  that  turn  many  to  righteousness  shall  shine 
as  the  stars  forever.  IX.  324,  5.  Rev.  14  :  13.  Their 
works  do  follow  them.  XI.  759.  Rom.  2  :  7.  To  them 
who  by  patience  in  well-doing  seek  for  glory,  honor, 
and  incorruption,  eternal  life.  XI.   205.  Ps.    16  :  11. 

In  Thy  presence  is  fullness  of  joy,  in  Thy  right  hand 
there  are  pleasures  for  evermore.  IV.  122-125.  Ps. 
17  :  15.  I  shall  be  satisfied,  when  I  awake,  with  Thy 
likeness.    IV.  129-133.  Ps.  23  :  6.   I  will  dwell  in  the 

house  of  the  Lord  forever.  IV.  186,  187.  Ps.  73  :  24. 
And  afterward  receive  me  to  glory.  V.  11-13. 


HEA  VEN.  197 

The  inspired  disclosures  touching  the  Heavenly  State  may- 
be summed  up  in  the 

Comprehensive  Affiriuation  of  Heb.  12  :  23, 

24,  illustrated  by  the  sublime  pictures  of  Rev.  5  :  5-14; 
7  :  9-17  ;   U  :  1-5. 
Heb.  12  :  23,  24.   Ye  are  come  unto  the  City  of  the  Living  Gody 
the  heavenly   Jerusalem.  Described   Rev.   21  :  10-27  ; 

22  :  1-5.   XI.  774-782.  To  innumerable  hosts  of  angels. 

Rev.  5:11.  Many  angels  round  about  the  throne. 
7  :  11.  To  the  general  assembly  and  church   of  the  first- 

horn  who  are  enrolled  in  heaven.  The  innumerable  Com- 
pany of  the  Redeemed.  Rev.  7:9.  A  great  multitude, 
which  no  man  could  number,  of  all  nations,  kindreds, 
peoples  and  tongues.  XI.  740.  Rev.  14  :  1,  3.  XI.  759. 
To  God  the  Judge  of  all.  Rev.  20  :  11-15.  A  great  white 
throne.  The  dead,  small  and  great,  before  God.  XL  770. 
To  the  spirits  of  fust  {justified)  men  made  perfect.  XI.  610. 
An  intimation,  possibly,  of  special  fellowship  with 
saints,  or  kindred  spirits. 

Supreme  emphasis  should  be  given  to  the  final  particular. 

To  Jesus,  the  Mediator  of  a  New  Covenant 

and    to    the    blood    of  sprinkling.   XI.  61 1. 

Christ  the  One  Figure  and  His  Sacrifice  the  One  Theme, 
Central  and  Vital  to  the  Vision,  the  Significance,  and  the 
Realization  of  Heaven.  Rev.  5  :  6-14.  Lo,  in  the  midst  of 
the  throne  a  Lamb  standing,  as  though  it  had  been 
slain.  And  I  heard  a  voice  of  many  angels,  and  the  liv- 
ing creatures  (representing  all  animate  and  sentient 
creatures),  and  the  elders  (the  church  of  all  ages)  ; 
saying.  Worthy  is  the  Lamb  that  hath  been  slain  to 
receive  power,  riches,  wisdom,  might,  honor,  glory  and 
blessing.  XL  741.  Rev.  7  :  9-12.  XL  746,  7.  Rev. 
14  :  1,  4.  Behold  the  Lamb  standing  on  the  Mount  Zion. 
XL    759.  Responsive   expressions  are  many,  and  embody 

most  precious  promises  and  hopes.  Isa.  33  :  17.  See  the 
King  in  His  beauty.  VIII.  165,  6.  John  14  :  3.  Re- 
ceive you  unto  Myself.  X.  480.  John  17  :  24.  Be  with 
Me  where  I  am,  that  they  may  behold  My  glory.  X.  510. 
Rom.  8  :  17.  Glorified  together  with  Him.  XL  237. 
2  Cor.  5  :  8.  Willing  to  be  at  home  with  the  Lord.  XL 
362.  1   John   3  :  2.  We  know  that  we  shall   be  like 

Him,  for  we  shall  see  Him  as  He  is.  XL  690.  Rev. 
22  :  4.  His  servants  shall  see  His  face.  XL  774,  5. 
1  Thes.  5  :  10.  Who  died  for  us  that  we  should  live  to- 
gether with  Him.  XL  495.  1  Thes.  4  :  14-18.  Them 
that  are  fallen  asleep  in  Jesus  will  God  bring  with  Him. 


198  HOLINESS. 


A/id  so  shall  ive  ever  be  tuith  the  Lord.   XI.    493.  V.   18. 

Wherefore  comfort  one  another  with  these  words. 
Effect  of  the  Vision  of  God.  II.  276. 
[The  aim  of  God  as  regards  believers  is  summed  up  in  the 
simple  phrase — co)ifort7iity  to  the  image  of  the  Son.  This 
is  the  one  absolute  light  point  in  the  eternal  future. 
(Rom.  8  :  29  ;  Ps.  17  :  15.  I  shall  be  satisfied,  when  I 
awake,  with  Thy  likeness.  IV.  129-133.)  And  we  know 
that  our  destiny  is  to  be  made  like  Him.  By  what 
processes  the  result  is  to  be  brought  about  we  may  not 
know,  but  the  end  itself  is  clear — the  assimilation  begun 
on  earth  shall  be  perfected  above.  This  conformity  to 
Christ  includes  not  only  moral  and  spiritual  likeness  to 
Christ,  but  likeness  to  Him  also  in  His  glorious  body  ; 
that  is  the  Redemption  of  the  body,  life  in  a  glorified 
corporeity.  (Phil.  3  :  21.  Who  shall  fashion  anew  the 
body  of  our  humiliation,  that  it  may  be  conformed  to 
the  body  of  His  glory.)  In  the  disembodied  state,  the 
believer  indeed  is  with  Christ,  rests  in  the  blessedness 
of  unbroken  fellowship  with  Him,  but  it  is  the  resur- 
rection which  is  the  perfection  of  his  life.     /.  Orr.] 


HOLINESS,   {Lfe/>.    Gr.   Separation,  setting  apart.)   Purity,   Pureness.   {Clean- 
ness.) 

Old  Te.staineilt  Use.  "Sanctify,"  "  purify"  and  "purifica- 
tion" only  applied  to  outward  ceremonials.  Ex.  19  :  6.  An 
holy  nation.  II.  125.  Lev.  19  :  2.  Be  holy,  for  I  am  holy. 
n.  204-200.  Ps.  29  :  2.  The  beauty  of  holiness.  IV.  220- 
223.  Ps.  90  :  17.  Beauty  of  the  Lord  our  God  be  upon 
us.  V.  114,  5.  Ps.  110  :  3.  Beauties  of  holiness.  V.  236,  7. 
Prov.  21  :  8.  For  the  pure,  his  work  is  right.  VI.  371.  Prov. 
22  :  11.  He  that  loveth  pureness  of  heart.  VI.  379,  380.  Job 
17  :  9.  He  that  hath  clean  hands  shall  wax  stronger  and 
stronger.   VI.   103. 

New  Testiliuent,  Rom.  12  :  l.  Living  sacrifice,  holy.  XI. 
256,  7.  Eph.  1  :  4.  Chosen  in  Christ  that  we  should  be  holy. 
XI.  415.  Col.  1  :  22.  (Christ  died)  to  present  you  holy. 
Col.  3:12.  The  elect  of  God,  holy.  1  Thes.  4  :  3.  The  will 
of  God,  even  our  sanctification.  XI.  491.  2  Tim.  1:9.  Called 
us  with  an  holy  calling.  XI.  530.  1  Pet.  1  :  15,  16.  As  He 
who  hath  called  you  is  holy,  so  be  ye  holy.  XI.  649.         1  Pet. 


HOLINESS. 


199 


1  :  22.  Seeing  you  have  purified  your  souls,  love  with  pure 
heart.  XI.  650,  1.  1  Pet.  2  :  5.  Ye  are  an  holy  priesthood. 
XI.  653.  1  Pet.  3  :  15.  Sanctify  the  Lord  God  in  your  hearts. 
1  John  3  :  3.  Purifieth  himself  as  He  (Christ)  is  pure.  XI.  691. 
Heb.  12  :  14.  Follow  hoUness  (sanctification),  without  which 
no  man  shall  see  the  Lord.  XI.  609.  2  Cor.  7  :  1.  Perfect- 
ing holiness  in  the  fear  of  God.  XI.  369.  James  1  :  27.  Keep 
himself  unspotted  from  the  world.  XI.  626.  Matt.  5  :  8. 
Blessed  are  the  pure  in  heart,  for  they  shall  see  God.  X.  146. 
Heb.  12  :  10.  See  also  Titus  1  :  15.  XI.  544,  546.  See 
Beauty,  p.  34  ;  Sanctification. 

Holiness  of  God.     Ex.   15  :  11.  Glorious  in  holiness.  II.  57. 
Ps.  77  :  13.  Thy  way  in  holiness.  V.  36.         Lev.   19  :  2.        Ps. 
22  :  3.         Ps.   95  :  5.        Ps.   145  :  17.        Isa.   6  :  3.        Rev.   4  :  8. 
See  God  (Qualities  of  Character),  p.  152. 
["Pure   religion  and  undefiled  before  our  God  and    Father  is 
this— that  a  man  should  keep  himself  unspotted."     Whichever 
way  a   man   turns   in   this  great,  sad,  glad  world  of  God's,  un- 
cleanness,    spottedness,  pollution    touch   him   on    every    side. 
And  we  know  as  well  that  it  comes  constantly  upon  us  from 
within.      "  Let  no  man  say  when  he  is  tempted,  '  I  am  tempted 
of  God  ;'  for  God  Himself  cannot  be  tempted  of  evil,  neither 
tempteth   He   any  man  ;  but  every  man  is  tempted  when  he  is 
drawn  away  of  his   own  lusts,  and   enticed."     "It  is  not  that 
which  entereth  in  through  the  mouth  that  corrupts  a  man," 
says    our    Saviour,  "but  the  things  that  proceed  out  of    the 
mouth,  they  corrupt  a  man  ;  for  out  from   the   heart  of  man 
•     proceed   evil  thoughts,  evil  images,  evil  words,  and  evil  deeds, 
and  these  are  they  that  corrupt  a  man."     Let  man  take  as  a 
rule  of  his  life  the  strong  words  of  Jude  :  "  Hate  the  very  gar- 
ments spotted  by  the  fiesh."     Let  men  love  and  cherish  the 
things  that  are  clean.     Let  them  hate  on  one  side  the  things 
that  are  full   of  spot.     Let   them   love  on   the   other  side  the 
things     that    are    spotless.     Let    them    think    pure    thoughts. 
"  Whatsoever  things   are  true,  whatsoever  things   are  honor- 
able, whatsoever  things  are  just,  whatsoever   things  are  pure, 
whatsoever  things  are  lovely,  whatsoever  things  are  of  good 
report  ;  if  there  be  any  virtue,  if  there  be  any  praise,  think  on 
these  things."     Let  them  choose  companions  from  clean  men. 
R.  E.  Speer. 
And   let    them    watch   ceaselessly,   and,  realizing    their    impotence 
against  temptation  to  evil  and  the  sure  pledges  of  God's  in- 
tervention for  help  and  deliverance,  let  them  ceaselessly  cry  nnto 
Him,  and  then,  strengthened  by  His  might  in  the  inner  man,  let 
them  resist  the  evil  one  and  the  evil,  and  they  shall  be  "  enabled 
to   escape  the   temptation,"  and  "keep  themselves  unspotted 


200  nopE. 


from  the  world."  Ps.  51  :  10.  Create  in  me  a  clean  heart,  O 
God  ;  and  renew  a  right  spirit  in  me  !  B. 
We  are  all  in  the  priesthood  ;  we  are  equally  priests  before  God  ; 
our  priesthood  has  no  standing  but  in  our  holiness.  Not  in 
our  intellectual  capacity,  not  in  our  technical  training,  not  in 
our  official  status,  but  in  the  sanctification  of  the  will  and  of 
the  heart — the  total  sacrifice  of  the  man  to  the  God.  Joseph 
ParkerJ\ 


HOPE.    Expectation,  Looking  and  Waiting  For. 

God  its  Source  and  Giver,  by  grace.  Ps.  42,  43.  IV.  310- 
322.  Ps.  71  :  5.  Thou  art  my  hope,  O  Lord  God.  IV.  475. 
Ps.  39  :  7.  My  hope  is  in  Thee.  IV.  293.  Ps.  146  :  5.  Whose 
hope  is  in  the  Lord.  V.  480.  Ps.  147  :  11.  Hope  in  His  mercy. 
V.  488.  1  Tim.  1  : 1.  Lord  Jesus  Christ  our  hope.  2  Thes. 
2:17.    Good    hope    through    grace.   XI.  503.  Ps.    119:114.   I 

hope  in  Thy  word.  V.  337. 

Allied    with  faith,  love,  patience,  joy  and    peace. 

1  Cor.  13:13.  Abideth  faith,  hope,  love.  XI.  327.  Rom.  15  :  13. 

Now  the  God  of  hope  fill  you  with  all  joy  and  peace  in  believ- 
ing, that  ye  may  abound  in  hope.  XI.  273.  1  Pet.  1  :  21.  Faith 
and  hope  in  God.  XI.  650.  Rom.  5  :  4.  Patience  worketh  ex- 
perience (evidence  by  testing)  and  experience  hope.  XI.  215.  6. 
Rom.  15:4.  Through  patience  we  might  have  hope.  XI.  272. 
Hoping  and  waiting  are  interchangeably  used  in  the  Psalms. 
Ps.  130:5.  I  wait,  I  hope.  V.  402,  3.  Rom.  8:25.  If  hope, 
then  with  patience  wait. 

Helmet  of  Believer's  panoply,  i  Thes.  5  : 8.  For  an 
helmet  the  hope  of  salvation.   XI.  495. 

Fruits  or  Effects.  Rom.  5  :  5.  Maketh  not  ashamed.  1  John 
3  :  3.  That  hath  hope  set  on  Christ,  purifieth  himself  as  Christ  is 
pure.  XI.  691.  Heb.  6:19.  An  anchor  of  the  soul,  both  sure 
and  steadfast.  XI.  578.  Jer.  17:7.  Blessed  the  man  whose 
hope  the  Lord  is.  VIII.  477.  Rom.  12:12.  Rejoicing  in  hope. 
XI.  261.  Lam.  3  :  26.  Good  that  a  man  hope  and  quietly  wait. 
VIII.  606. 

Its  sublime  and  blessed  end,  Rom.  8  :  24.  Saved  by  hope. 
XI.  238.         Col.  1  :  27.  Christ  in  you,  the  hope  of  glory.  XI.  471. 


HOUSE  OF  GOB— HUMILITY.    HUMBLE.  201 

Col.  1  :  5.  Hope  laid  up  for  you  in  the  heavens.  1  Pet.  1  :  3,  4. 
A  living  hope  by  resurrection  of  Christ  unto  an  inheritance  re- 
served in  heaven.   XI.  645. 

The  believer  encouraged  and  urged  to  hope.    Ps.  42  : 5, 

11.   Hope    thou    in    God.   IV.   313,  317,  332.  Ps.   130  :  .5,  S.   V. 

403.  Zech.  9:12.  IX.  591.  1  Pet.  1:13.  Hope  to  the  end 
for  (set  your  hope  perfectly  on)  the  grace  to  be  brought  to  you 
at  the  revelation  of  Jesus  Christ.  XI.  649.  Heb.  6:11.  Show- 
diligence  unto  the  fullness  of  hope  even  to  the  end.  XI.  573,  576. 
Rom.  15  :  13.  The  God  of  hope  fill  you  with  all  joy  and  peace  in 
believing,  that  ye  may  abound  in  hope.  XI.  273.  1  Pet.  3:15. 
Give  answer  to  every  man  that  asketh  you  a  reason  for  the  hope 
that  is  in  jj-ou. 
See  Waiting  on  God  ;    Thirsting  for  God. 


HOUSE   OF  GOD.     Sanctuary,      {ffeb.  and  Gr.  Place  set  apart.) 

Ps.  5:7.  In  multitude  of  Thy  lovingkindness  will  I  come  into  Thy 
house  ;  in  Thy  fear  will  I  worship.  IV.  66.  Ps.  26  :  8.  I  love 
the  habitation  of  Thy  house.  IV.  202.  Ps.  63  :  2.  I  looked 
upon  Thee  in  the  sanctuary,  to  see  Thy  power  and  glory.  IV. 
428.  Ps.  65  :  4.  Satisfied  with  the  goodness  of  Thy  house. 
IV.  436.  Ps.  66  :  13.  Come  with  offerings  ;  pay  my  vows.  IV. 
444.  Ps.  84  :  4.  Blessed  that  dwell  in  Thy  house.  Still  prais- 
ing Thee.  V.  68.  Ps.  93  :  5.  Holiness  becometh  Thy  house.  V. 
133.  Ps.  96  :  6.  Strength  and  beauty  are  in  His  sanctuary.  V. 
150.  Ps.  122  :1.  V.  369.  Ps.  20  :  2.  Help  from  the  sanctuary. 
IV.  164.  Ps.  150:].  Praise  God  in  His  sanctuary.  V.  500. 
Isa.  56:7.  My  house  of  prayer,  for  all  peoples.  VIII.  317. 
Mark  11:17.  X.  415.  Lev.  19  :  30.  Reverence  My  sanctuary. 
II.  511,  2.  Eccl.  5  :  1,  2.   Keep    thy  foot    when    thou  goest   to 

the  house  of  God.  VI.  470,  1.  Hab.  2  :  20.  The  Lord  is  in 
His  holy  temple  :  let  all  the  earth  keep  silence  before  Him.  VI. 
514.  Also  III.  558,  last  note.  See  Tabernacle  and  Temple, 
ETC.  ;   Worship. 


HUMILITY,    HUMBLE  J    Lowliness,    Lowly;    Meekness, 

Meek.      (Mainly  the  same  word  in  Heb.  and  Gr.) 

Its  Significance  fully  and  finely  Expressed:  Ps.  i3i. 

V.  406-409. 


202  HUMILITY,  HUMBLE. 

Advantages  and  Returns.  Prov.  16  :  19.  Better  a  lowly 
spirit.  VI.  341.  Prov.  15  :  33  ;  18  :  12.  Before  honor  is  hu- 
mility. VI.  335,  352.  Prov.  29  :  23.  VI.  418.  Prov.  22  :  4. 
The  reward  of  humility  and  the  fear  of  the  Lord,  riches,  honor, 
and  life.  VI.  3/5,  6.  Matt.  18  :  4.  Luke  14  :  11.  Humbleth 
himself  shall  be  exalted.  X.  290.  Ps.  22  :  26.  Meek  shall  be 
satisfied.  IV.  176.  Ps.  37  :  11.  Inherit  the  earth.  IV.  279. 
[The  way  of  life  is  entered  by  the  gateway  of  humility.  Stevens.~\ 

Special  Divine  Promises.  Ps.  138  :  6.  He  hath  respect  to 
the  lowly.   V.  437.  Prov.  3  :  34,   Giveth  grace   to  lowly.  VI. 

260.  Prov.  11  :  2.  With  lowly  is  wisdom.  VI.  302.  James 
4  :  6.  XI.  636.  1  Pet.  5  :  5.  XI.  667.  Isa.  57  :  15.  Dwell  with 
humble    spirit,  to   revive.   VIII.  323.  Ps.    25  :  9.   Guide    and 

teach  the  meek.   IV.  196.  Ps.  147  :  6.  Upholdeth  the  meek. 

Ps.  149  :  4.  Will  beautify  the  meek  with  salvation.  V.  497,  8. 
Matt.  5  :  5.  Blessed  the  meek,  they  shall  inherit  the  earth.  X. 
146. 

Urgent  Counsels.  Micah  6  :  9.  Walk  humbly  with  thy  God. 
IX.  485.  Zeph.  2  :  3.  Ye  meek,  seek  the  Lord,  seek  righteous- 
ness, seek  meekness.  IX.  529.  Col.  3  :  12.  Put  on  humbleness 
of  mind,  meekness.  XI.  479.  1  Pet.  5  :  5,  6.  Be  clothed  with 
humility.  XI.  667.  Eph.  4  :  2.  Walk  with  all  lowliness  and 
meekness.  1    Tim.   6:11.    Follow  after   meekness.   XI.    526. 

Titus  3  :  2.  Showing  all  meekness  to  all  men.  Phil.  2  :  3.  In 
lowliness  of  mind  esteem  other  better.  XI.  451.  Rom.  12  :  10. 
In    honor   preferring   one   another.    XI.    259,  James    4  :  10. 

Humble  yourselves.  XI.  637.         1  Pet.  5  :  5. 

Illustrations. 

1  Kings    21  :  29,     VII.    141.  2    Chron.    12  :  12.     VII.    272. 

2  Chron.   34  :  27.   VII.  392.        The    Publican.   X.   385,        Paul. 
Acts  20  :  19. 

See  Pride. 

[The  first  test  of  a  truly  great  man  is  his  humility.  I  do  not 
mean  by  humility  doubt  of  his  own  power  or  hesitation  of 
speaking  his  opinions,  but  a  right  understanding  of  the  rela- 
tion between  what  he  can  do  and  say  and  the  rest  of  the  world's 
sayings  and  doings.  All  great  men  not  only  know  their  busi- 
ness, but  usually  know  that  they  know  it ;  they  are  not  only 
right  in  their  main  opinions,  but  they  usually  know  that  they 
are  right  in  them  ;  only  they  do  not  think  much  of  themselves 
on  that  account.  They  have  a  curious  under-sense  of  power- 
lessness,  feeling  that  the  greatness  is  not  in  them,  but  through 
them — that  they  could  not  do  or  be  anything  else  than  God 
made  them  ;  and  thev  see  something  divine  and  God-made  in 


HYPOCRISY— IMMORTALITY.     ETERNAL  LIFE.  203 

every  man  they  meet,  and  are  endlessly,  foolishly,  incredibly 
merciful. — Ruskin?[ 


HYPOCRISY.    Formalism. 


[Note,     The   word   O.   T.,  translated  "  hypocrite"  in  A.  V.  means 
profane  or  godless.] 

Isa.  58  :  1-3.   VIII.  329,  330.  Jer.  7  :  4.  VIII.  434.  Prov. 

2-5  :  26.   VI.  402,  Prayer   against   it.   Ps.    139  :  23,  24.  V.  449. 

Luke  11  :  39-44.  Woe  unto  you,  hypocrites.  X.  192,  3.  Luke 
12  :  1.  Beware  ye  of  .  .  .  hypocrisy.  XI.  194,  5.  Matt.  15  :  7-9. 
Ye  hypocrites,  well  did  Isaiah  prophesy  of  you.  X.  259.  Matt. 
23  :  13-33.   Christ's   Fearful    Denunciations  against    hypocrites. 

X.  434-437.         Illus.     Acts  5  :  3,  4.  Thou    hast    lied  unto  God. 

XI.  35,  37.  James  3  :  17.  The  wisdom  from  above  is  .  .  . 
without  hypocrisy.  XI.  634.  2  Tim.  3  :  5.  Holding  a  form  of 
godliness,  but  having  denied  the  power  thereof.  XL  537. 


IMMORTALITY.     ETERNAL   LIFE. 

1.  Gr.  at/ianasia,  deathlessness,  exemption  frotn  death  (1  Cor.  15  :  53,  54; 
1  Tim.  6:16).  2.  Gr.  aphtharsia,  incorruption,  exemption  frotn 
decay  (Rom.  2  7;  2  Tim.  1  :  10),  translated,  A.  V.,  "  incor- 
ruption "  (1  Cor.  15  :  42,  50,  53,  54)  and  "sincerity,"  or  moral  in- 
corruptness  (Eph.  6  :  24  ;     Titus  2  ;  7). 


01(1  Testament  Intimations  -. 

Gen.  37  :  35.  I.  493.  Ps.  16  :  8-11.  Thou  wilt  show  me  the 
path  of  life.  In  Thy  right  hand  there  are  pleasures  for 
evermore.  IV.  121-125.  Ps.  17:14,15.  I  shall  behold 
Thy  face  in  righteousness  ;  I  shall  be  satisfied,  when  I 
awake,  with  Thy  likeness.  IV.  129-133.  Ps.  41  :  12. 
Thou  settest  me  before  Thy  face  forever.  IV.  308.  Ps. 

49  :  14,  15.  God   will  redeem   my  soul  from  the  power  of 
Sheol,  for  He  shall  receive  me.    IV.  352.  Ps.  73  :  24-26. 

Shalt  receive   me   to   glory.     God  is  my  portion  forever. 


204  IMMORTALITY.     ETERNAL   LIFE. 


V.  11-14.  Ps.  112  :  6.  V.  252.  Job  14  :  7-12.  VI.  88, 
89,  90.  Job  19  :  25-27.  After  my  skin,  even  this  body, 
is    destroyed,    then    without    my   flesh    I    shall    see    God. 

VI.  110-115.  Eccles.  3:11,  15,  21.  He  hath  set  eternity 
in  their  heart.  God  seeketh  again  that  which  is  passed 
away.  VI.  459,  460,  462-466.  Eccles.  12  :  7.  The  spirit 
return  unto  God  who  gave  it.  VI.  516-520,  555.  Isa. 
25:8.  He  hath  swallowed  up  death  forever.  VIII.  118-120. 
Isa.  26  :  19.  Thy  dead  shall  live.  VIII.  128-130.  Dan. 
12  :  2,  3.  Shall  awake,  some  to  everlasting  life,  and  some 
to  everlasting  contempt.  And  they  that  be  wise  shall 
shine  as  the  brightness  of  the  firmament  ;  and  they  that 
turn  many  to  righteousness  as  the  stars  for  ever  and  ever. 
IX.  322-325.  Hos.  13  :  14.  I  will  ransom  them  from  the 
power  of  the  grave  ;  I  will  redeem  them  from  death.  IX. 
376,  377. 

Evidence  from  the  HebreAV  Scriptures. 

The  early  Hebrews  had  no  manner  of  doubt,  any 
more  than  we  have,  that  the  soul,  or  spiritual  part 
of  man,  survived  the  body.  It  would  be  strange  if 
they  had,  for  every  other  ancient  people  is  known 
to  have  had  this  belief.  It  is  said  we  have  no  doc- 
trine of  immortality  in  the  Old  Testament.  I 
reply,  we  have  immortality  at  the  very  commence- 
ment, for  man  as  he  came  from  the  hands  of  his 
Creator  was  made  for  immortal  life.  Man  in  Eden 
was  immortal.  He  was  intended  to  live,  not  to  die. 
Then  came  sin,  and  with  it  death.  Adam  called 
his  son  Seth,  and  Seth  called  his  son  Enoch,  which 
means  "frail  mortal  man."  Seth  himself  died,  his 
son  died,  and  so  the  line  of  death  goes  on.  Then 
comes  an  interruption,  the  intervention,  as  it  were, 
of  a  higher  law,  a  new  inbreaking  of  immortality 
into  a  line  of  death.  "  Enoch  walked  with  God  ; 
and  he  was  not;  for  God  took  him."  Enoch  did 
not  die.  Every  other  life  in  that  record  ends  with 
the  statement,  "  and  he  died  ;  "  but  Enoch's  is  given 
as  an  exception.  He  did  not  die,  but  God  "took" 
him,  i.e.,  without  death.  He  simply  "was  not"  on 
earth,  but  he  "was"  with  God  in  another  and  in- 
visible state  of  existence.  His  case  is  thus  in  some 
respects  the  true  type  of  all  immortality,  for  it  is  an 
immortality  of  the  true  personality,  in  which  the 
body  has  as  real  a  share  as  the  soul.  It  is,  how- 
ever, when  we  come  to  the  later  books — the  Book  of 
Job,  the  Psalms,  the  Prophets — that  we  get  clearer 


IMMORTALITY.      ETERNAL  LIFE.  205 

light  on  the  form  which  the  hope  of  immortality 
assumed  in  the  minds  of  Old  Testament  believers; 
and  it  may  be  affirmed  with  considerable  confidence 
that  this  light  is  all,  or  nearly  all,  in  favor  of  the 
identification  of  this  hope  with  the  hope  of  resur- 
rection. Yet  when  all  is  said,  we  cannot  but  feel 
that  it  was  but  a  hope — not  resting  on  express 
Revelation,  but  springing  out  of  the  consciousness 
of  the  indissoluble  relation  between  God  and  the 
believing  soul,  and  the  conviction  that  God's  Re- 
demption will  be  a  complete  one.  Life  and  im- 
mortality were  not  yet  brought  to  light  as  they  are 
now  by  Christ  in  His  Gospel.  The  matter  is  unex- 
ceptionally  stated  by  Dr.  A.  B.  Davidson  in  the  fol- 
lowing words,  "  The  human  spirit  is  conscious  of 
fellowship  with  God  ;  and  this  fellowship,  from  the 
nature  of  God,  is  a  thing  imperishable,  and,  in  spite 
of  obscurations,  it  must  yet  be  fully  manifested  by 
God.  This  principle,  grasped  with  convulsive 
earnestness  in  the  prospect  of  death,  became  the 
Hebrew  doctrine  of  immortality.  This  doctrine 
was  but  the  necessary  corollary  of  religion.  In 
this  life  the  true  relations  of  men  to  God  were  felt 
to  be  realized  ;  and  the  Hebrew  faith  of  immortal- 
ity— never  a  belief  in  the  mere  existence  of  the  soul 
after  death,  for  the  lowest  superstition  assumed 
this — was  a  faith  that  the  dark  and  mysterious 
event  of  death  would  not  interrupt  the  life  of  the 
person  with  God,  enjoyed  in  this  world.  The  doc- 
trine of  immortality  in  this  book  (of  Job)  is  the 
same  as  that  of  other  parts  of  the  Old  Testament 
Immortality  is  the  corollary  of  religion.  If  there 
be  religion — that  is,  if  God  be — there  is  immortality 
not  of  the  soul,  but  of  the  whole  personal  being  of 
man  (Ps.  XVI.  9).  This  teaching  of  the  whole  Old 
Testament  is  expressed  by  our  Lord  with  a  surpris- 
ing incisiveness  in  two  sentences — "  I  am  the  God  oi 
Abraham.  God  is  not  the  God  of  the  dead  but  of 
the  living."     Prof.  Orr. 


New  Testament  Affirmations: 

Words  of  Christ.  Matt.  19  :  29.  Shall  inherit  eternal 
life.  Luke  18  :  30.  Shall  receive  in  the  world  to  come 
eternal  life.  John  3:16,  36.  Not  perish,  but  have  eter- 
nal life.  He  that  believeth  on  the  Son  hath  eternal  life. 
John  4  :  14.         John  5  :  24,  25.    He  that    heareth  and  be- 


206  IMMORTALITY.     ETERNAL   LIFE. 


lieveth  hath  eternal  life.  John  6  :  47.  He  that  believeth 
hath  eternal  life.  John  11  :  24,  25.  He  that  believeth 
on  Me,  though  he  die,  yet  shall  he  live  ;  and  whosoever 
liveth  and  believeth  on  Me  shall  never  die.  John 
14  :  3,  19.  I  will  receive  you  unto  Myself  ;  that  where  I 
am,  there  ye  may  be  also.  Because  I  live,  ye  shall  live 
also.  John  17  :  24.    I  will    that    where    I  am  they  also 

may  be  with  Me.  Luke  23  :  43.   Verily  I  say  unto  thee, 

To-day  shalt  thou  be  with  Me  in  Paradise.  X.  341. 
[In  the  parable  of  Dives  and  Lazarus  (Luke  16  :  29-31),  our 
Lord  speaks  of  the  two  men  as  though  they  were  still 
living  after  He  had  spoken  of  them  as  being  dead  ,  as 
though  their  life  had  hG:Gin  coiitini/oits/y p?oIo/igedinlo  a.noih.e.r 
sphere  of  existence.     R.  AIcQuesten^ 

Apostolic  Writers.  Rom.  8  :  38,  39.  Neither  death 
nor  life,  nor  things  to  come  shall  be  able  to  separate  us 
from  the  love  of  God  which  is  in  Christ  Jesus  our  Lord. 
XI.  243.  1  Cor.  15  :  21,  22,  49,  53,  54.   As   in  Adam  all 

die,  so  also  in  Christ  shall  all  be  made  alive.  As  we  have 
borne  the  image  of  the  earthy,  we  shall  also  bear  the 
image  of  the  heavenly.  For  this  corruptible  must  put  on 
incorruption,  and  this  mortal  must  put  on  immortality. 
Then  shall  come  to  pass  the  saying  that  is  written,  Death 
is    swallowed    up    in    victory.    XI.  341.  1    Thes.  4:17. 

The  dead  in  Christ  shall  rise  ...  to  meet  the  Lord  ;  and 
so  shall  we  ever  be  with  the  Lord.  2  Tim.  Christ  Jesus, 
who  abolished  death,  and  brought  life  and  incorruption 
to  light.  XL  530.  Rev.  14  :  13.  Blessed  are  the  dead 
which  die  in  the  Lord  from  henceforth  ;  yea,  saith  the 
Spirit,  that  they  may  rest  from  their  labors  ;  for  their 
works  follow  with  them.  XL  759.  Rev.  21  :  3,  4.  Be- 
hold, the  tabernacle  of  God  is  with  men,  and  He  shall 
dwell  with  them  ;  and  death  shall  be  no  more,  neither 
mourning  nor  pain  any  more  ;  the  first  things  are  passed 
away.   XI.  778.    See  Heaven,  pp.  195-198.    Resurrection. 

Evidence  from  tlie  side  of  nature  and  reason. 

The  real  proofs  are  those  which  show  that  the  make  and 
constitution  of  mian's  nature  are  not  explicable  on  the 
hypothesis  that  he  is  destined  only  for  a  few  short  years 
of  life  on  earth,  but  are  such  as  point  to  a  nobler  and 
enduring  state  of  existence.  There  is  the  fact  that  iJic 
scale  of  mans  nature  is  too  large  for  his  present  scale  of  ex- 
istence. The  same  inference  which  follows  from  the 
scale  of  man's  endowments  results  if  we  consider  life 
from    the  point  of  vie%v  of  moral   discipline.     Everything 


INC  A  RNA  TIOK  207 

which  strengthens  our  view  of  the  world  as  a  scene  of 
moral  government  ;  everything  which  leads  us  to  put  a 
high  value  on  character  and  to  believe  that  the  Creator's 
main  end  in  His  dealings  with  man  is  to  purify  and  de- 
velop character,  strengthens  also  our  belief  in  immor- 
tality. A  third  consideration  which  points  in  the  same 
direction  is  that  frequently  insisted  on — the  manifest  in- 
completeness of  the  present  scene  of  things,  both  as  respects 
human  character  and  work,  and  as  respects  the  Divine 
administration.  Finally,  there  is  the  fact  which  all 
history  verifies,  that  only  under  the  influence  of  this 
hope  do  the  human  faculties,  even  here,  find  their  largest 
scope  and  play.  I  think,  then,  we  may  conclude  that 
reason  does  create  a  presumption,  and  that  a  very  strong 
one,  in  favor  of  a  future  life.  The  considerations  we 
have  urged  prove  the  possibility  of  immortality,  and 
•bhow  that  the  soul  of  man  is  naturally  fitted  for  immor- 
tality. But,  so  far  as  they  go,  they  must  be  accepted  as 
a  powerful  corroboration  and  confirmation,  from  the 
side  of  nature,  of  the  Christian  view.     Professor  Orr. 


INCARNATION. 


Chief  Texts  and  their  Significance.  The  Pre- 
existent  Son  of  God  assumed  a  true  and  com- 
plete human  nature. 

John  1  :  1,  14.  The  Word  was  God.  And  the  Word  became 
(egeneto,  began  to  be)  flesh,  and  dwelt  among  us,  and  we 
beheld  His  glory,  glory  as  of  the  Only  Begotten  from  the 
Father.  Began  to  be,  "  in  contradistinction  to  that  time- 
less mode  of  being  in  which  He  had  previously  subsisted." 
Flesh,  "humanity  in  its  widest  possible  significance,  the 
humanity  of  the  race,  body  and  soul  with  all  their  powers 
{Luther),  human  nature  in  its  entirety  {Godet,  Luthardt, 
Meyer,  Weiss,  Westcott,  and  others)."  X.  61-63. 

1  John  1  :  1,  2.  That  which  was  from  the  beginning,  that 
which  we  have  heard,  that  which  we  have  seen  with  our 
eyes,  that  which  our  hands  handled,  concerning  the  Word 
of  Life  (and  the  Life  was  manifested,  and  we  have  seen 
and  bear  witness,  and  declare  unto  you  the  Life,  the 
Eternal  Life  which  was  with  the  Father,  and   was  mani- 


208  INCARNATION. 


fested  unto  us)  :  that  ye  also  may  have  fellowship  with 
us  ;  and  our  fellowship  is  with  the  Father  and  with  His 
Son  Jesus  Christ.  XL  681,  682. 

1  Tim.  3  :  16.  Great  is  the  mystery  of  godliness  ;  He  who 
was  manifested  in  the  flesh,  justified  in  the  Spirit,  seen  of 
angels,  preached  among  the  nations,  believed  on  in  the 
world,  received  up  into  glory.  XI.  514. 

[Inadequate  as  are  all  human  definitions  of  the  method  of 
God's  love  in  the  Incarnation,  the  fact  of  it  is  the  key  to 
the  creation,  and  to  history.  This  is  the  mystery  of  God, 
in  whose  light  other  mysteries  are  made  plain.  The  In- 
carnation, itself  transcending  reason,  is  the  one  sufficient, 
rational  explanation  of  the  universe.     N.  Smyih.^ 

Phil.  2  :  6-8.  Who  being  in  the  form  of  (being  originally) 
God,  counted  it  not  a  prize  (a  thing  to  be  grasped)  to  be 
on  an  equality  with  God,  but  emptied  Himself,  taking  the 
form  of  a  servant  (slave),  being  made  (becoming)  in  the 
likeness  of  men  ;  and  being  found  in  fashion  as  a  man, 
He  humbled  Himself,  becoming  obedient  even  unto  death, 
yea,  the  death  of  the  cross.   XI.  4-52. 

[The  birth  of  Jesus  Christ  inaugurated  the  history  of  our 
Redemption.  It  is  the  turning-point  of  the  ages.  It  is 
the  miracle  of  the  universe.  It  was  a  stupendous  act  of 
Divine  condescension.  The  Incarnation  was  a  humilia- 
tion. For,  in  consenting  to  be  born,  the  Son  of  God  vol- 
untarily accepted  the  limitations  of  human  life,  and  sur- 
rendered Himself  to  all  that  these  limitations  involved. 
But  the  humiliation  did  not  stop  there.  He  not  only  be- 
came man,  but  He  took  upon  Him  the  form  of  a  servant. 
He  accepted  poverty,  and  obscurity,  in  a  mechanic's  home. 
Deeper  still  was  His  humiliation.  He  became  obedient 
unto  death.  No  such  necessity  grew  out  of  His  being 
man,  nor  of  His  taking  the  servant  form.  For  He  was 
sinless  and  holy,  and  death  is  the  wages  of  sin.  He  might 
have  warded  it  off  ;  but  He  would  not.  Saving  others, 
Himself  He  would  not  save.  And  even  death  does  not 
measure  the  depth  of  His  humiliation.  He  was  obedient 
to  the  death  of  the  cross  ;  a  shameful,  an  infamous  and 
accursed  death,  in  the  estimation  of  Roman  and  Jew. 
Humiliation  could  go  no  farther.  The  Holiest  drank  the 
bitterest  dregs.  But  in  all  this  humiliation  there  was  no 
degradation.  His  Incarnation  did  not  degrade  Him. 
His  poverty  did  not  degrade  Him.  His  death  did  not  de- 
grade Him.  His  crucifixion  did  not  degrade  Him.  His 
Cross  has  become  His  Throne,  in  which  we  glory.  £e/i- 
rends.  ] 
Rom.  1  :  .3,  4.  Who  was  born  of  the  Seed  of  David  accord- 
ing to  the  flesh,  declared    (determined)   to  be  the  Son  of 


INCARNATION.  'ZO'd 

God  with  power,  by  the  resurrection  of  the  dead.  XI.  198. 
Rom.  9:5.  Of  whom  (Israelites)  is  Christ  as  concerning 
the  flesh.  Rom.  8  :  3.  God,  sending  His  own  Son  in 
the  likeness  of  sinful  flesh  and  as  an  offering  for  sin,  con- 
demned sin  in  the  flesh.  Gal.  4  :  4.  Born  of  a  woman, 
born  under  the  law.  "  His  assumed  humanity  was  derived 
through  the  process  of  a  human  birth." 

Heb.  2  :  14,  17.  Since  the  children  are  sharers  in  flesh  and 
blood,  He  also  Himself  in  like  manner  partook  of  the 
same.  It  behoved  Him  in  all  things  to  be  made  like  unto 
His  brethren,  that  He  might  .  .  .  make  propitiation  for 
the    sins    of  the    people.   XI.    561,    562.  1    Pet.  3  :  18. 

Christ  suffered  for  sins  once,  the  righteous  for  the  un- 
righteous, that  He  might  bring  us  to  God  ;  being  put  to 
death  in  the  flesh.  1    Pet.  4  :  1.  Christ  suffered  in  the 

flesh. 

[The  Incarnation  brings  to  us  the  message  of  God's  conde- 
scending love.  The  Incarnation  declares  His  eagerness  to 
reconcile  men  unto  Himself,  and  reveals  His  great,  loving 
Father's  heart.  Apart  from  this,  God  may  be  to  men  the 
great  First  Cause,  the  unknown  God.  But  in  Christ  He 
has  laid  aside  His  awfulness  and  revealed  His  great  best 
name  of  Love.  The  Incarnate  Word  becomes  a  source  of 
blissful  inspiratioH  to  our  hopes,  calls  forth  the  deepest 
devotion  of  our  hearts,  satisfies  our  most  fervent  longings, 
and  fills  the  measure  of  our  needs.     /.  Ji.  Ellis^ 


Conceived  by  the  Holy  Ghost. 

Matt.  1  :  20-23.  She  was  found  with  child  of  the  Holy  Ghost. 
An  angel  of  the  Lord  appeared  unto  him  in  a  dream,  say- 
ing, Joseph,  thou  son  of  David,  fear  not  to  take  unto  thee 
Mary  thy  wife  ;  for  that  which  is  conceived  (begotten)  in 
her  is  of  the  Holy  Ghost.  And  she  shall  bring  forth  a 
son  •  and  thou  shalt  call  His  name  Jesus  ;  for  it  is  He  that 
shall  save  His  people  from  their  sins.  Emmanuel,  God 
with  us.  X.  31,  32.  Luke  1  :  30-35.  The  angel  said  unto 

her.  Fear  not,  Mary  :  for  thou  hast  found  favor  (grace) 
with  God.  .  .  .  The  Holy  Ghost  shall  come  upon  thee, 
and  the  power  of  the  Most  High  shall  overshadow  thee  ; 
wherefore  also  the  Holy  thing  which  is  to  be  born  (or  is 
begotten)  shall  be  called  the  Son  of  God.  X.  23.  Luke 
2  :  10-12.  There  is  born  to  you  this  day  in  the  city  of 
David  a  Saviour,  which  is  Christ  the  Lord.  .X.  35. 

[In  the  Advent^  with  its  mystery  of  Incarnation  through  the 
beautiful  wonder  of  a  virgin  birth,  is  shown  to  us  a  per- 
sonal life,  like  our  own,  coming  to  us  out  of  the  heavens — a 


210  INCARNA  TION. 

life  corresponding  to  ours  in  native  faculty  and  in  recep- 
tive, responsive  sensibility,  though  marred  by  no  evil  incli- 
nations, no  hidden  tendencies  to  wrong  waiting  develop- 
ment ;  a  life  subject,  like  ours,  to  lav/s  of  growth,  and  de- 
pendent, like  ours,  on  conditions  of  culture,  needing  the 
ministry  of  human  tuition,  and  the  silent  discipline  of  the 
Divine  training,  while  always  answering  to  both  with  a 
purity  and  wisdom  elsewhere  unapproached  ;  a  life  exem- 
plary to  the  world  though  and  because  celestial  sugges- 
tions breathe  upon  it.  It  is  a  child  life,  which  serenely  and 
unobtrusively  appears,  indicating  that  life  as  honored  in 
the  heavens,  and  lifting  our  hearts  to  the  sure  expectation 
that  infants  beloved,  going  forth  from  our  households, 
shall  be  instantaneously  welcomed  and  at  home  in  the 
supreme  realms.  A  glory  falls  thus  on  the  inn  and  the 
manger,  which  belongs  to  no  cradle  of  princes  in  palaces, 
to  no  purple  chambers  in  which  imperial  life  was  begun  ; 
while,  at  the  same  time,  the  midnight  song,  and  the  glad 
and  shining  angelic  companies,  swift  and  worshipful,  re- 
veal the  illustrious  levels  of  life  from  which  this  child  life 
has  come  forth,  and  toward  which  evermore  afterward  it 
tends.  Some  men  stumble,  while  others  adore,  before  the 
miracle  of  the  Advent.  Except  for  that  miracle,  the  birth 
of  a  common  Jewish  babe  in  a  village  of  Judea  would 
have  been  among  the  most  insignificant  events  in  the  an- 
nals of  mankind.  With  that,  and  through  it,  the  heavens 
became  proximate,  luminous,  alluring  to  the  heart  of  the 
world.      Ji.  S.  Storrs.'\ 

Fullness  of  Deity  with  Humanity. 

Col.  2:9.  In  Him  dwelleth  all  the  fullness  of  the  Godhead 
bodily. 

Christ's  own  Testimony. 

Christ  asserts  His  /mmanity,  calling  Himself  about  eighty 
times  The  Son  of  Man.  As  emphatically  He  asserts  His 
Deity,  calling  Himself  T/ie  Son  of  God,  who  alone  knows, 
reveals,  is  one  with,  the  Father.  See  God  the  Son, 
p.  160. 

Outline  of  Helpful  Points  taken  from  Hoio  is  the 
Diviniti/  of  Jesus  Depicted.,  by  Thomas  White- 
law,  D.b. 

Purposes  of  the  Incarnation. 

1.   The  furnishing  of  mankind  with   a  Revela- 
tion   of    the    Father.   Matt.   11  :  27.         Luke 


INCARNATION.  gU 

10:22.        John  7:  29;        8:19,55;        U  :  14. 

2.  The   making  of  Atonement   by   dying  as  a 
Sacrifice  for  sin.   Matt.   17  :  22   23  •'      ^0  •  18 
19,28.       Mark8::31  ;        10  :  31,' 33-35.    ^Luke 
9  :22,  44;        18  :  31-;33.        Heb.   2;  14,  17,  etc 

3.  The  exemplification  of  human  holiness.  '  To 
this  Christ  Himself  bore  unambiguous  testi- 
mony ;  by  direct  and  indirect  statements 
proposing  Himself  as  the  pattern  for  His 
followers  and  for  all  mankind. 

4.  The  Incarnation  of  the  Pre-existing  Word 
contemplated  the  Institution  in  the  midst  of 
men  of  a  new  Kingdom  of  grace  and  truth  in 
which  fallen  souls  should  be  restored  to  their 
lost  fellowship  with  Heaven  and  allegiance 
to  God.  This,  too,  emphatically  testified 
by  Christ.   Matt.  G  :  33  •         9  •  35  •        jq  •  7 

^'-^:  l^^^-^l;        'l4:l7;    '       16:28- 

^4:14.  Mark    1:15;         4:11.  Luke 

4  :  43  ;  10  :  9  ;  21  :  30. 

Signs  of  the  Incariuitioii. 

Miraculous  Birth  ;  Miraculous  Works  ;  Mirac- 
ulous Experiences,  at  Baptism,  etc. 

Superhuman  Character:  Stainless  Purity- 
Moral     Completeness  ;    Astonishing    Preten- 


sions. 


Superhuman  Wisdom  :  Simplicity,  Originality 
Authority,  Spirituality,  of  His  Teaching 

Supernatural  Work  :  Atoning  Death  ;  Spiritual 
Kingdom  ;  Influence  on  the  World. 


Adclitioiial  Points  of  Interest. 

The    Exalted    God-Man   as   the  Lord  of 
Glory. 

The  Exalted  God-Man  as  the  Head  of  the 

Church. 
The   Exalted   God-Man  as  the  Sovereign 

of  the  Universe. 
The   Exalted   God-Man  as   the  Judge  of 

Men.     Thomas  Whitelmv. 


212  INGABNA  TION. 


The  111  carnation  a  Union  of  Divine  and  Human 
Elements  of  Being. 

Jesus  Christ  was  not  mere  man,  but  the  Eternal  Son  of 
God — a  truly  Divine  Person — who  in  the  fullness  of  time 
took  upon  Him  our  humanity,  and  who,  on  the  ground 
that  in  Him  as  man  there  dwells  the  fullness  of  the  God- 
head bodily,  is  to  be  honored,  worshiped,  and  trusted, 
even  as  God  is.     Prof.  Orr. 

Evangelists  and  Apostles,  as  well  as  Christ  Himself,  repre- 
sent Him  as  having  come  forth  from  the  Father,  and  as 
assuming  into  indissoluble  union  with  Himself  a  perfect 
human  nature,  so  that  He  who,  antecedent  to  this  stu- 
pendous act  of  condescension  and  self-abasement,  sub- 
sisted in  the  form  of  God,  and  was  God,  was  thenceforth 
found  in  fashion  as  a  man.      T.   Whitelaw. 

The  union  of  the  Divine  and  human  nature  in  Christ  is  a 
permanent  state,  resulting  from  the  Incarnation,  and  is  a 
real,  supernatural,  personal,  and  inseparable  union.  The 
two  natures  constitute  but  one  personal  life,  and  yet  re- 
main distinct.  "The  same  who  is  true  God,"  says  Pope 
Leo  I.,  '"is  also  true  man  ;  and  in  this  unity  the  lowliness 
of  man  and  the  majesty  of  God  perfectly  pervade  one 
another."  .  .  .  The  superhuman  effect  and  infinite  merit 
of  the  Redeemer's  work  must  be  ascribed  to  His  Person 
because  of  His  Divinity  ;  while  it  is  His  humanity  alone 
that  made  Him  capable  of  and  liable  to  temptation,  suf- 
fering, and  death,  and  renders  Him  an  example  for  our 
imitation.      P.  Schaff. 

By  taking  only  the  nature  of  man.  He  still  continueth  one 
person,  and  changeth  but  the  manner  of  His  subsisting, 
which  was  before  in  the  mere  glory  of  the  Son  of  God, 
and  is  now  in  the  habit  of  our  flesh.     Hooker. 

By  the  Incarnation  God  is  revealed  to  us  as  "  The  Father," 
so  as  to  give  validity  to  our  human  conceptions  of  His 
perfection.  By  the  Incarnation  He  enters  through  His 
Son  into  the  world  of  nature,  and  delivers  us  from  the 
tyranny  of  materialism.  By  the  Incarnation  He  makes 
known  to  us  the  spiritual  basis  of  life  in  virtue  of  which 
man,  in  the  fullness  of  his  nature,  is  shown  to  be  capable 
of  fellowship  with  God.     Bp.  Westcott. 

All  those  passages  which  claim  for  Christ  a  unique  relation 
of  Sonship  to  the  Father,  taken  with  the  sayings  which 
imply  His  consciousness  of  the  possession  of  attributes 
and  functions  raised  above  those  of  humanity,  point  to  a 
super-earthly  and  pre-incarnate  state  of  existence.     And 


INCARNATION. 


213 


this  brings  us  to  the  fundamental  distinction  between 
a  true  and  a  false  or  inadequate  doctrine  of  Incarnation. 
Incarnation  is  not  simply  the  endowing  of  human  nature 
with  the  highest  conceivable  plenitude  of  gifts  and  graces  ; 
it  is  not  a  mere  dynamical  relation  of  God  to  the  human 
spirit — acting  on  it  or  in  it  with  exceptional  energy  ;  it  is. 
not  simply  the  coming  to  consciousness  of  the  metaphy- 
sical unity  all  along  subsisting  between  humanity  and  God ;: 
it  is  not  even  such  moral  union,  such  spiritual  indwelling; 
and  oneness  of  character  and  will  as  subsists  between  God 
and  the  believer.  The  Scriptural  idea  of  the  Incarnation 
is  as  unique  as  is  the  Biblical  conception  as  a  whole.  It 
is  not,  to  state  the  matter  in  a  word,  the  union  simply  of 
the  Divine  nature  with  the  human — for  that  I  acknowl- 
edge in  the  case  of  every  believer  through  the  indwell- 
ing Spirit — but  the  entrance  of  a  Divine  Person  into  the 
human.  That  there  is  an  analogy  and  a  closer  one  than 
is  sometimes  admitted  between  the  believer's  relation  to 
God,  and  Christ's  relation  to  the  Father,  is  expressly  de- 
clared in  Christ's  own  words  (John  17  :  21),  where  He  asks 
"  that  they  all  may  be  one  ;  even  as  Thou,  Father,  art 
in  Me,  and  I  in  Thee,  that  they  may  be  one  in  Us."  But 
the  subject  here  is  moral  union — not  union  of  essence,  as 
in  John  1  :  1 — but  the  mutual  ensphering  of  personalities 
in  an  atmosphere  of  love,  such  as  obtains  in  its  highest 
degree  between  the  Father  and  the  Son.  For  "  he 
that  abideth  in  love,  abideth  in  God,  and  God  in  him" 
(1  John  4  :  16).  There  is  this  also  in  Christ.  But  the  dis- 
tinction remains — these  personalities  of  ours  are  human, 
and  continue  so,  no  matter  how  entirely  filled,  penetrated^ 
possessed,  with  the  light  and  love  and  knowledge  of  God 
they  may  be  ;  but  His  was  a  Personality  of  a  higher  rank — 
a  Divine  Personality  which  entered  into  the  limitations 
and  conditions  of  humanity  from  above,  which  was  not 
originally  human,  as  ours  is,  but  became  human.  So  much 
as  this,  I  think,  is  assuredly  implied  in  the  Christian  In- 
carnation.    Prof.  Orr. 


The  Incarnation  a  Complete  Revelation  of  God. 

The  Incarnation  sheds  new  light  on  the  nature  of  God,  and, 
in  conjunction  with  the  work  of  the  Spirit,  reveals  Him  as 
triune— Father,  Son,  and  Spirit— one  God.  All  those  facts 
and  testimonies  which  go  to  show  that  in  Christ  we  have 
the  Incarnation  of  a  truer  Divine  Person,  distinct  from 
the  Father,  establish  the  truth  that  the  distinctions  in  the 
Christian  Trinity  are   personal  ;  while  all  the  facts  and 


314  INCARNATION. 

testimonies  which  show  that  the  Holy  Spirit  sent  forth  by 
Christ  as  the  Guide,  Teacher,  Comforter,  and  Sanctifier 
of  His  disciples  is  a  Divine  Person,  distinct  from  the 
Father  and  the  Son,  support  the  same  view.  Prof.  On . 
The  Incarnation  was  a  necessity  to  reveal  God's  thought,  God's 
feeling,  God's  purpose,  God's  character  to  men — embody- 
ing, representing,  expressing  God  to  man,  a  revelation  not 
from  God,  but  of  God.  "  No  man  hath  seen  God  at  any 
time  ;  the  only  begotten  Son,  which  is  in  the  bosom  of  the 
Father,  He  hath  declared  Him."  God  dwelt  among  men 
in  the  person  of  Jesus  Christ.  In  Him  a  real  knowledge 
of  God  was  expressed  in  the  terms  of  humanity.  As  Son 
of  God,  He  was  able  to  know  God  perfectly,  as  Son  of  Man 
He  was  able  perfectly  to  express,  unfold,  and  reveal  Him. 
He  spoke  of  God,  corrected  men's  false  conceptions,  con- 
firmed their  vague  and  visionary  hopes,  poured  floods  of 
light  upon  the  mysteries  of  God's  nature.  To  Philip's 
demand,  "Show  us  the  Father,"  He  said,  "He  that  hath 
seen  Me  hath  seen  the  Father."  God's  life  declared  itself 
through  His.  All  through  His  human  life  God  wrought 
and  spoke  ;  in  Him  men  saw  the  very  nature  of  the  unseen 
God.  Behold  Him  blessing  little  children  ;  welcoming 
the  lost  and  desolate  ;  alleviating  human  pain,  and  weep- 
ing the  tears  of  sympathy  with  sorrowing  hearts  ;  bearing 
our  grief  and  carrying  our  sorrow  ;  at  last  dying  for  our 
sins,  and  in  all  these  things  you  see  the  Divine  character 
declared.  Along  all  the  avenues  of  human  life  ;  by  way 
of  human  experiences  ;  through  a  Divine  Man,  God,  other- 
wise "An  unknown  God,"  and  out  of  the  range  of  our 
comprehension,  revealed  Himself,  His  thought,  His  feel- 
ing. His  purpose.  His  character  to  men.  "  God,  who  com- 
manded the  light  to  shine  out  of  darkness,  hath  shined  in 
our  hearts  to  give  the  knowledge  of  the  glory  of  God  in 
the  face  of  Jesus  Christ."  Viewing  Him,  we  say,  "His 
name  shall  be  called  Immanuel,  which,  being  interpreted, 
is  God  with  us."     Ellis. 

The    Incarnation    Discloses    the    Dignity    and 
Greatness  of  the  Human  Soul. 

The  Incarnation  sheds  new  light  on  the  nature  of  man,  alike 
as  respects  its  capacity  for  union  with  the  Divine,  its  pos- 
sibilities of  perfection,  and  the  high  destinies  awaiting  it 
in  the  future.  .  .  .  Christ,  in  His  own  person,  is  the 
demonstration  of  the  truth  of  the  Bible  doctrine  about 
man.  He  is  not  only  the  Revelation  of  God  to  humanity, 
but  the  Revelation  of  humanity  to  itself.     In  Him  we  see 


INCARNATION.  215 

in  perfect  form  what  man  in  the  Divine  idea  of  Him  is. 
We  see  how  man  is  made  in  the  image  of  God,  and  how 
humanity  is  constituted  the  perfect  organ  for  the  Revela- 
tion of  the  Divine.     Prof.  Orr. 

Christ  is  the  ideal  man,  gathering  up  into  Himself  the  ideal 
virtues  of  humanity.  He  touches  at  every  point  man  as 
man,  reveals  the  greatness  of  which  all  are  capable.  The 
Incarnation  is  the  prophecy,  pledge,  and  pattern  of  what 
God  intends  for  us.  It  is  the  realization  of  the  august 
sentence,  "Let  us  make  man  in  our  image."  A  Christ  is 
God's  ideal  for  every  man.  Peter  sees  the  ideal  realized 
when  we  are  "  made  partakers  of  the  Divine  nature,  hav- 
ing escaped  the  corruption  that  is  in  the  world  through 
lust."  Inspired  by  the  very  life  and  indwelling  of  God 
we  are  lifted  from  the  sphere  of  earth  into  the  sphere  of 
heaven.      We  are  "  complete  in  Him."     Ellis. 

The  entrance  of  the  Son  of  God  into  our  human  life  has 
sanctified  all  the  conditions  of  that  life.  Only  from  the 
Incarnation  comes  respect  and  reverence  for  the  babe  as 
a  soul  immortal  ;  and  the  just  recognition  and  full  appre- 
ciation of  the  dignity  and  rights  of  childhood  and  youth, 
as  well  as  of  the  high  responsible  obligations  of  duty  rest- 
ing alike  upon  child  and  youth  and  manhood.  Through 
the  Incarnation  alone  does  suffering  find  its  adequate 
cause  and  compensation  ;  and  the  moment  of  dying  be- 
comes the  triumphant  transition  into  an  endless  and 
blissful  life  with  God.  B. 
The  Incarnation  hallows  labor  and  our  scene  of  labor.  It 
claims  the  fullest  offering  of  personal  service.  It  em- 
braces all  men  in  the  range  of  its  greatest  hope.  It  en- 
ables us  to  reverence  with  a  sublime  faith,  which  experi- 
ence has  amply  justified,  men  as  men.     Bp.  Westcott. 

Incarnation  and  the  Divine  Permission  of  Sin. 

The  Incarnation  sheds  new  light  on  the  permission  of  sin 
by  showing  the  possibility  of  Redemption  from  it,  and 
how,  through  the  Revelation  of  the  Divine  purposes  of 
mercy,  a  far  grander  discovery  is  made  of  the  Divine 
character,  and  far  higher  prospects  are  opened  up  for 
humanity.     Prof.  Orr. 

Incarnation  and   Creation.     Creation   built  on 
Redemption  lines. 

The  Incarnation  sheds  new  light  on  the  purpose  of  God  in 
the  creation  and  Redemption  of  man — that  end  being,  in 


216  INCARNATION. 


the  words  of  Paul,  "  in  the  dispensation  of  the  fullness  of 
tinries  to  gather  together  in  one  all  things  in  Christ,  both 
which  are  in  heaven,  and  which  are  on  earth,  even  in  Him  " 
(Eph.  1  :  10).  Especially  does  it  more  fully  unfold  the 
doctrine  of  creation — all  things  being  now  seen  to  be 
created  by  Christ  as  well  as  for  Him. 
In  the  infinite  possibilities  of  things,  God  has  chosen  to 
create  a  universe  into  which  it  was  foreseen  that  sin  would 
enter  ;  and  the  Incarnation  is  a  part  of  the  plan  of  such  a 
creation.  This  being  so,  it  may  very  well  be  conceived 
that  the  Incarnation  was  the  pivot  on  which  everything 
else  in  this  plan  of  creation  was  made  to  turn.  To  state 
my  view  in  a  sentence — God's  plan  is  one  ;  Christ  was 
the  Lamb  slain  from  the  foundation  of  the  world  ;  and 
even  creation  itself  is  built  upon  Redemption  lines.  The 
Scriptures  speak  of  an  ultimate  gathering  together  in  one 
of  all  things  in  Christ,  of  a  summing  up  of  them  in  Him 
as  Head  (Col.  1  :  16).  .  .  .  Christ's  relation  (then)  to  the 
universe  cannot  be  thought  of  as  something  adventitious 
and  contingent  ;  it  is  vital  and  organic.  This  means  that 
His  Incarnation  had  a  relation  to  the  whole  plan  of  the 
world,  and  not  simply  to  sin.  .  .  .  We  find  the  Scriptures 
in  full  harmony  with  this  view.  They  know  of  only  one 
undivided  purpose  of  God — that  eternal  purpose  which  He 
purposed  in  Christ  Jesus,  and  which  embraces,  apparently, 
both  creation  and  Redemption.  They  assert  a  direct  re- 
lation of  the  Son  to  the  work  of  creation  (John  1:3; 
1  Cor.  8:6;  Col.  1  :  15-18  ;  Heb.  1  :  3).  They  represent 
Christ  not  only  as  the  Agent  in  creation,  but  as  the  final 
cause  of  creation.  "  All  things  have  been  created  through 
Him,  and  unto  Him"  (Col.  1  :  16).  "He  is  the  First  and 
the  Last"  (Rev.  1  :  8,  17).  Indirectly  suggestive  of  the 
same  idea  are  the  passages  which  speak  of  "  the  King- 
dom prepared  for  (believers)  from  the  foundation  of  the 
world"  (Matt.  25  :  34)  ;  of  "  the  Lamb  slain  from  the 
foundation  of  the  world"  (Rev.  13  :  8)  ;  of  Christ  as 
foreknown  indeed  before  the  foundation  of  the  world" 
(1  Pet.  1  :  20).  The  conclusion  I  reach  is  :  There  is  but 
one  plan  of  God  from  the  creation  of  the  world,  and  it 
includes  at  once  the  permission  of  sin  and  the  purpose  of 
Redemption  from  it.  It  includes,  therefore,  the  Incarna- 
tion as  an  integral  and  essential  part  of  that  purpose. 
The  Incarnatioa  has,  indeed,  immedtaie  reference  to  Re- 
demption ;  but  it  has  at  the  same  time  a  wider  scope. 
It  aims  at  carrying  through  the  plan  of  creation,  and  con- 
ducts, not  the  redeemed  portion  of  humanit}^  alone,  but 
the  universe  at  large  to  its  goal.  ...  As  the  inferior 
stages  of  existence  are  summed  up  in  man,  who  stands  at 


INFIRMITY,    WEAKNESS.  217 

the  head  of  the  earthly  creation,  and  forms  a  first  link  be- 
tween the  natural  and  the  spiritual,  so  are  all  stages  of 
humanity  summed  up  in  Christ,  who  in  His  person  as 
God-Man  links  the  creation  absolutely  with  God.  Prof. 
Orr. 

Incarnation  in  the  Light  of  its  Revealed  Ends. 

We  do  not  do  justice  to  this  stupendous  fact  of  the  Incarna- 
tion if  we  neglect  to  look  at  it  in  the  light  of  its  revealed 
ends.  The  advantage  of  taking  the  doctrine  in  this  way 
is,  that  we  see  at  a  glance  the  inadequacy  of  all  lower 
theories  of  the  Person  of  Christ  if  the  ends  intended  to  be 
accomplished  by  His  appearance  were  to  be  attained.  If 
Christ  came  to  do  only  the  work  of  a  prophet,  or  of  a 
philanthropist,  or  of  a  teacher  of  ethical  truth,  I  admit 
that  the  Incarnation  would  shrivel  up  into  an  absurdity. 
The  means  would  be  out  of  all  proportion  to  the  ends. 
But  who  will  say  this  of  the  actual  ends  for  which  the  Son 
of  God  came  into  the  world  ?  Who  will  affirm  that  if  a 
world  was  to  be  redeemed  from  sin  and  guilt,  and  spirit- 
ual bondage — to  be  renewed,  sanctified,  and  brought  into 
the  fellowship  of  life  with  God — any  one  less  than  Divine 
was  adequate  to  the  task  ?  Here,  again,  the  Christian 
view  is  in  keeping  with  itself.  There  is  a  proportion  be- 
tween the  Incarnation  and  the  ends  sought  to  be  accom- 
plished by  it.  The  denial  of  the  Incarnation  of  necessity 
carries  with  it  a  lowering  of  the  work  Christ  came  to  do 
for  man.  He,  on  the  other  hand,  who  believes  in  that 
work — who  feels  the  need  of  it — much  more  who  has  ex- 
perienced the  Redeeming  power  of  it  in  his  own  heart — 
will  not  doubt  that  He  who  has  brought  this  salvation  to 
him  is  none  other  than  the  "  Strong  Son  of  God — Immortal 
Love." 

If  Jesus  Christ  is  what  the  creeds  declare  Him  to  be — an 
Incarnation  of  the  Divine — His  Person  is  necessarily 
central  in  His  own  religion,  nay,  in  the  universe.  Chris- 
tianity, on  this  assumption,  is  correctly  described  as  the 
Religion  of  the  Incarnation.  Prof.  James  Orr,  D.D., 
''Christian  View  of  God  and  the  World." 


INFIRMITY,  WEAKNESS,  bodily  or  spiritual. 

Regarded  and  Helped  of  Ood. 

Ps.   103  :  14.   He   knoweth  our  frame.  He  remembereth  that 
we  are  dust.  V.  183,  4.         Isa.    32  :  2,    Shadow  of    rock. 


218  INSPIRATION  OF  THE  HOLY  SCRIPTURES. 

VIII.    155.  Isa.    40  :  29.    Giveth   power  to   faint.   VIII. 

211.  Isa.  50  :  4.   Sustain  the  weary,   VIII.  263.  T.am. 

3  :  22,  32.  His  compassions  fail  not.  VIII.  604,  608,  9. 
Matt.  8  :  17,  Himself  took  our  infirmities  and  bare  our 
sicknesses.  X.  119.  Luke  5  :  15.  X.  120.  Matt    26  : 

41.    Spirit  is  willing,  but  the  flesh  is  weak.  Rom.    8  : 

26.    Spirit  helpeth  our  infirmity.    XI.  239.  Heb.  4  :  15. 

Touched  with  feeling  of  our  infirmities.  XI.  510.         James 

5  :  11.   Lord  is  very  pitiful.   XI.  641. 

To  be  Regarded  and  Helped  by  Men. 

Isa.  35  :  3.    Strengthen  the  weak  hands  and  confirm  feeble 
knees.  VIII.  174.  Zech.  7  :  9.   Show  compassion  every 

man  to  his  brother.  IX.  581,  2.  Acts  20  :  35.  Ye  ought 
to  support  the  weak.  Rom.  5:1.   Strong  ought  to  bear 

infirmities  of  the  weak.  XI.  271.  1  Thes.  5:  14.   Support 

the  weak.  Heb.  12  :  12.   Lift  up  the  hands  which  hang 

down.  XI.  607.  1  Pet.  3  :  8.   Be  pitiful.   XI.  658.        Gal. 

6  :  1.  A  man  overtaken  in  fault,  restore.  XI.  409.  I/ius. 
Luke  10  :  33.  Good  Samaritan.  1  Cor  9  :  22.  XI.  307. 
2   Cor.  11  :  29.   XI.  384. 

See  Anxiety  ;  Despondency  ;  Hope  ;  Waiting  on  God. 


NSPIRATION    OF   THE    HOLY    SCRIPTURES. 

Chief  Passage  :  2  Tim,  3  :  16,  17.  R.  V.  Every  scripture 
inspired  of  God  [Gr.  t/ieopneustos,  God-breathea)  is  also  profit- 
able for  teaching,  for  reproof,  for  correction,  for  instruction 
which  is  in  righteousness  ;  that  the  man  of  God  may  be 
complete,  furnished  completely  unto  every  good  work. 

[Both  the  being  "  inspired  of  God"  and  the  being  "  profit- 
able," etc.,  properly  belong,  according  to  the  apostle's  argu- 
ment, to  "  all  Scripture."  In  v.  15  he  gives  a  characteristic 
of  "  the  holy  Scriptures" — not  of  some  of  them  merely,  but 
of  the  whole  collection  of  the  O.  T.  writings  thus  desig- 
nated among  the  Jews — "  which  are  able  to  make  thee  wise 
unto  salvation  through  faith  which  is  in  Christ  Jesus  ;"  and 
then  he  uses  like  comprehensive  language  in  vs.  16,  17.  It 
makes  little  difference  in  the  general  sense  whether  the 
phrase  "given  by  inspiration"  is  considered  with  the  A.  V. 
as  a  part  of  the  predicate,  or  simply  as  an  epithet  of  the 
subject  "all  Scripture."  Thus  Origen,  Bishop  Ellicott, 
Dean  Alford,  etc.,  who   adopt   the   latter  view,   regard   the 


INSPIRATION  OF  THE  HOLT  SCRIPTURES.  319 

epithet  as  applying  to  the  entire  O.  T.  Certainly  no  dis- 
tinction between  inspired  and  uninspired  Scripture  is  either 
made  or  hinted  at  by  the  apostle  ;  and  the  attempts  to  in- 
troduce such  a  distinction  into  the  passage  are  inconsistent 
with  the  apostle's  argument,  with  the  proper  construction  of 
language,  and  with  the  known  reverence  of  the  Jews  and 
primitive  Christians  for  the  whole  O.  T."  W.  Smith. 
*'  Though  this  passage  refers  most  directly  to  the  Scripture  of 
the  Old  Testament,  yet  it  distinctly  declares  the  nature  of 
all  inspiration  ;  it  is  from  God,  it  is  God-breathed  (Theop- 
neustic).  This  is  the  radical  import  of  the  term  ;  and  it  im- 
plies that,  if  a  Scripture  be  not  from  God,  it  is  not  inspired  ; 
that,  if  it  be  from  God,  it  is  inspired.  The  text  does  not 
assert  that  all  inspired  Scripture  is  profitable  for  doctrine, 
for  such  a  construction  is  contrary  to  the  grammar  of  the 
sentence  ;  but  that  each  and  all  of  those  Scriptures  to  which 
the  apostle  refers  are  inspired  and  profitable.     H.  B.  Smith.'] 

Other  Direct  and  Confirmatory  Passages  :  2  Pet. 
1  :  16--21.  No  prophecy  ever  came  by  the  will  of  man  ;  but 
men  spake  from  God,  being  moved  by  the  Holy  Ghost.  XI. 
673,  674.  Mark  12  :  35,  36.  And  Jesus  answered,  .  .  . 
David  himself  said  in  the  Holy  Spirit.  2  Sam.  23  :  2.  The 
Spirit   spake  by   me.  III.  495.  Acts  1  :  16.  Holy  Ghost 

spake  by  the  mouth  of  David.  Acts  28  :  25.  Spake  the 
Holy  Ghost  by  Isaiah.  1  Thes.  2  :  13.  Ye  received  it.  as  it 
is  indeed,  the  Word  of  God. 

Isaiah,  Jeremiah,  Ezekiel,  Haggai,  and  Zechariah  repeatedly 
affirm  that  the  "  Word  of  the  Lord,"  Jehovah,  came  to  them, 
as    the    preface    of    many  messages  and    statements.  In 

1  Cor.  2  :  13,  16.  Paul  declares.  We  speak  in  words  which 
the  Holy  Ghost  teacheth.  We  have  the  mind  of  Christ. 
Gal.  1  :  11-17.  Gospel  not  after  man  ;  it  came  unto  me 
through  the  revelation  of  Jesus  Christ.  1  Cor.  7:12,  40, 
To  the  rest  I  say,  not  the  Lord.  I  think  that  I  also  have  the 
Spirit  of  God.  1  Cor.  14  :  37.  The  things  which  I  write 
unto  you  are  the  commandment  of  the  Lord.  XI.  330. 

[In  the  Prophets  not  only  the  fact  of  Inspiration  but  the 
manner  of  it  are  most  evident.  The  distinguishing  char- 
acteristics of  the  prophets,  first  of  their  speech  and  action, 
and  afterward  of  their  writings,  were  the  firm  and  unwaver- 
ing belief  that  they  were  instruments  or  organs  of  the  Most 
High,  and  that  the  thoughts  which  arose  in  their  minds 
about  Him  and  His  Will,  and  the  commands  and  exhorta- 
tions which  they  issued  in  His  Name,  really  came  at  His 
prompting,  and  were  really  invested  with  His  authority.  .  .  . 
It  is  impossible  to  read  the  first  few  chapters  of  the  First 
Epistle  to  the  Corinthians  or  the  first  chapter  of  the  Epistle 


220  INSPIRATION  OF  THE  HOLT  SCRIPTURES. 

to  the  Galatians  without  feeling  that  Paul's  own  inspiration 
is  an  axiom  of  his  thought,  and  not  only  an  axiom  of  his 
own  thought,  but  that  the  inspiration  of  himself  and  others 
is  an  axiom  in  the  thought  of  Christians  generally.  In 
Gal.  1  :  11-17  we  seem  to  be  reading  a  description  of  the 
call  of  one  of  the  prophets  of  the  Old  Testament.  And  it 
is  impossible  not  to  notice  the  depth  and  largeness  of  the 
view  which  he  takes.  ...  If  Paul  had  not  had  his  authority 
resisted,  we  should  have  heard  little  or  nothing  about  his 
inspiration.  The  other  Apostles  met  with  no  resistance, 
and  therefore  they  have  still  less  occasion  to  assert  what  no 
one  questioned.  At  the  same  time  it  is  impossible  to  read 
their  Epistles  without  feeling  that  there  is  in  them  a  fullness 
of  assurance  quite  as  great  as  with  Paul.  They  expect  to 
be  obeyed  ;  and  even  when  they  speak  of  mysteries,  they 
expect  to  be  believed.  "  Peter,  an  Apostle  of  Jesus  Christ, 
to  the  elect  who  are  sojourners  of  the  Dispersion  ;"  "  James, 
a  servant  of  God  and  of  the  Lord  Jesus  Christ,  to  the  twelve 
tribes  which  are  of  the  Dispersion;"  "Jude,  a  servant  of 
Jesus  Christ."  Their  readers  know  who  they  are  too  well 
to  need  credentials.  But  most  impressive  of  all  is  the  open- 
ing of  John's  First  Epistle:  "  That  which  was  from  the  be- 
ginning, that  which  we  have  heard,  that  which  we  have  seen 
with  our  eyes,  that  which  we  beheld  and  our  hands  handled, 
concerning  the  Word  of  life,  declare  we  unto  you."  It  is  as 
if  the  Apostle  came  fresh  from  the  presence  of  the  Incar- 
nate Word  with  plenipotentiary  powers  to  announce  the 
way  of  holiness  and  salvation  to  men.      JV.  Sanday.'\ 

Nature  of  Inspiration.  Inspiration  designates  that 
Divine  influence  under  which  prophets  or  apostles  spake  or 
wrote,  as  they  were  moved  by  the  Holy  Ghost.  H.  B. 
Smith.  It  is  that  guidance  from  above,  whereby  the  sacred 
penmen,  in  committing  this  divine  revelation  to  writing, 
were  preserved  from  all  such  error  as  would  interfere  with 
the  end  which  God,  in  giving  this  revelation  to  man,  pro- 
posed.     Torrey. 

The  common  evangelical  view  holds  that  inspiration,  without 
impairing  the  free  use  of  each  writer's  own  natural  powers, 
so  moulded  his  views  in  regard  to  the  subject-matter  to  be 
communicated  to  men,  and,  when  necessary,  in  regard  to 
the  very  language  to  be  used  by  him,  as  to  secure  the  com- 
munication in  the  Scriptures  of  that,  and  of  that  only, 
which,  properly  interpreted,  is  truth — the  truth  which  in  its 
substance  and  form  is  in  perfect  accordance  with  the  divine 
mind  and  will.  This  theory  holds  that  the  inspiration  of 
the  Scriptures  is  perfectly  consistent  with  their  recording 
falsehoods    uttered   {e.g.,   by  the  serpent  to   Eve),    unsound 


INSPIRATION   OF  THE  HOLY  SCRIPTURES.  221 

arguments  and  perverted  truths  set  forth  {e.g.,  by  Job's 
friends),  mistakes,  faults,  and  unholy  contentions  even  of 
apostles  and  others  whom  God  inspired  to  communicate 
truth,  uninspired  opinions  or  judgments  {e.g.,  of  Paul  in 
1  Cor.  7),  etc.  In  such  cases  the  inspiration  has  nothing  to 
do  with  originally  uttering  the  language  or  exhibiting  the 
conduct  recorded,  but  is  concerned  in  making  an  infallible 
record  of  the  fact  that  such  language  was  uttered,  such 
conduct  took  place  in  the  given  circumstances,  etc.  This 
theory  admits  the  occurrence  in  copies  of  the  Scriptures  of 
mistakes  in  transcribing,  translating,  and  printing,  which  it 
is  the  business  of  Biblical  criticism  to  investigate  and  deter- 
mine. Those  who  thus  agree  in  maintaining  the  inspiration 
of  the  Scriptures  may  differ  among  themselves  as  to  the 
authorship  and  dates  of  composition  of  particular  books, 
the  scope  of  particular  prophecies,  the  explanation  of  par- 
ticular precepts  or  doctrines,  the  meaning  of  particular 
passages,  and  even  the  general  principles  of  interpretation. 
Dictionary  of  Bible. 

While  the  fact  of  inspiration  may  be  held  as  a  truth,  there 
may  be  a  wide  difference  among  evangelicals  as  to  the 
mode  and  the  limits  of  inspiration.  A  sharp  distinction  is 
rightly  made  between  belief  in  the  fact  and  in  specific 
theories  as  to  its  extent  and  the  results  it  secures  in  the  Bib- 
lical writings.  Evangelicalism  is  not  bound  to  any  special 
theory  on  this  subject.  Within  evangelicalism — in  fact 
within  every  special  body  that  holds  to  the  evangelical  basis 
— there  are  held  widely  diverging  views. 

The  literature  of  the  subject  is  very  extensive.  But  as  the 
product  of  current  discussion  it  is  to  be  found  scattered  in  the 
recent  issues  of  periodicals.  A  few  works  of  small  compass, 
but  great  value,  have  been  contributed  to  the  discussion, 
but  none  that  has  been  recognized  by  all  the  parties  in 
debate  as  a  satisfactory  presentation  of  the  principles  on 
which  the  debate  may  be  closed.  Perhaps  the  time  has  not 
yet  come  for  such  a  work.  Upon  the  whole,  evangelicals 
generally  do  not  swerve  far  from  the  positions  laid  down  in 
the  following  works  :  Ellicott's  Christus  Comp7-obator,  1892  ; 
Mead's  Christ  and  Criticism,  1892  ;  Sanday,  The  Oracles  of 
God,  1891  ;   Girdlestone,  Doctor  Doctor  inn,  1892.     A.  C.  Zenos. 

Proofs  of  the  Inspiration  of  the  Scriptures. 

1.  The  claim  of  the  Scriptures  themselves.  A  large  part  of  the 
O.  and  N.  T.  consists  of  what  are  positively  declared  to 
be  messages  or  instructions  from  God  ;  e.g.,  the  Ten 
Commandments,  and  many  other  parts  of  the  Penta- 
teuch, and  the  communications  of  the  prophets  gener- 


222  INSPIRATION   OF  THE  HOLY   SCRIPTURES. 

ally  (Ex  20  :  1  ;  Lev.  1:1;   Num.  1:1;   Isa.  8  ;  1  ;  66  :  1, 
etc  ).     The  Apostle  Paul   gives   to  the  whole  O.  T.  the 
significant    title,    "the    oracles    of    God"    (Rom.  3  ;  2). 
In  2  Tim.  3  ;  15-17  (see  I.  above),  he  claims   inspiration 
for    the    whole    O.   T.,   then   familiarly  known   as  "  the 
Holy  Scriptures,"  "the  Scriptures"  (Matt.  21  :  42,  etc.), 
"the  Scripture"  (John  7  :  38,  42,  etc.).     A  similar  claim 
for  the  writings  of  the  O.  T.  prophets  is  set  up  in  2  Pet. 
1  :  20,  21  :  "  No  prophecy  of   the    Scripture    is    of  any 
private  interpretation"  {i.e.,  the  prophecy   is  not   from 
the  prophet  himself  as  interpreting  or  unfolding  by  his 
own  unassisted  powers  the  will  or  purposes  of  God,  as 
is    further    explained    in    the    next   verse).     "For    the 
prophecy  came  not  in  old  time"  (margin,  "at  any  time," 
Gr.  poie)  "  by  the   will  of  man  ;  but  holy  men  of  God 
spake  as  they  were  moved  by  the  Holy  Ghost."     In  the 
N.  T.  the  words  of  Jesus  Himself  come  with   the  claim 
of    full   divine  authority  :    "  For    He  whom   God  hath 
sent,  speaketh  the  words  of  God :  for  God  giveth  not 
the  Spirit  by  measure  unto    Him"    (John  3  :  34).     Not 
merely  as   He   uttered  them   at  first,  but   as  afterward 
repeated    by    the    apostles,    guided    according   to    His 
promise,  into  all  truth  by  the   Spirit  of  truth  (16  :  13), 
and  having  all   things  brought  to   their  remembrance 
(14  :  26),  do  these  words  claim  for  themselves  the  credit 
of    being  inspired  of   God.     Paul   claimed    inspiration 
(1    Cor.  2  :  13)  :  "Which   things  also  we  speak,  not  in 
the  words  which  man's  wisdom  teacheth,  but  which  the 
Holy  Ghost  teacheth."     Both  Paul  and  Peter  wrote  as 
**  apostles"   (Rom.  1  :  1,   etc.;  1    Pet.  1  :  1,   etc.),    i.e.,  as 
divinely    commissioned    to    communicate    the    word  of 
God.     Peter  ranks  the  epistles  of  Paul  with  "  the  other 
Scriptures,"   cites    them    as    agreeing   in  doctrine  with 
what  he  taught,  and    ascribes    them   to    "  the    wisdom 
given"  unto  Paul  (2  Pet.  3  :  15, 16).      The  Apostle  John, 
in   Revelation,  repeatedly  exhibits  his  divine  commis- 
sion, and,  in  closing  the  words  of  his  prophec}^,  solemnly 
threatens  with  the  wrath  of  God  any  man  who  should 
add  to  or  take  away  from    them   (Rev.  1:1,19;   2:1; 
14  :  13  ;  22  :  18,  19,  etc.).     (See  also  Mark  ;  Luke  ;  Jude, 
etc.)     Thus  scattered  up  and  down,  from  the  beginning 
to  the  end  of  the  Scriptures  of  truth,  are  express  claims 
that  they  are  the  inspired  word  of  God. 
2.    T/ie  need  of  it  in  order  to  make  the  Scriptures  truly  authorita- 
tive as  the  word  of  God.     If  the  writers  were  not  divinely 
inspired,  we  know  neither  what  nor  where  the  word  of 
God  is.     The   need  of  the  word  of  God  is  not  met  by 
any  such  "  inspiration"  as  is  common  to  mankind  gen- 


INSPIRATION  OF  THE  HOLT  SCRIPTURES.  223 

erally,  or  possessed  by  eminent  poets,  artists,  men  of 
genius,  etc  ;  for  this  does  not  exempt  their  productions 
from  dangerous  mistakes  and  imperfections.  The  in- 
spiration of  the  Scriptures  is  no  more  impossible  than 
any  other  miracle  (Miracles)  ;  and  the  character  of 
God  makes  it  certain  that  He  will  give  this  inspiration, 
or  work  any  other  miracle,  whenever  it  is  necessary  to 
promote  the  ends  of  wisdom  and  love  for  which  His 
government  exists. 
3.  The  impossibility  of  otherwise  satisfactorily  accounting  for  the 
marvelous  perfection  of  the  Scriptures  as  the  tvord  of  God. 
They  give  a  rational  view  of  God  and  of  His  relations 
to  the  universe,  and  especially  to  man.  They  have 
been — they  are — the  power  of  God  unto  salvation. 
Where  the  Scriptures  have  been  known — read — loved, 
the  Christian  religion  and  church  have  flourished, 
though  multitudes  of  enemies  have  risen  up  and  threat- 
ened to  overwhelm  them.  Nothing  else  has  been  found 
to  fill  the  place  for  living  power  which  the  Scriptures 
occupy  and  have  occupied  from  age  to  age.  They  are 
perfect  in  their  adaptation  to  the  moral  and  spiritual 
wants  of  mankind.  It  is  also  a  fact  that  after  centuries 
of  investigation  by  acute  and  subtle  foes,  as  well  as  by 
able  and  candid  friends,  the  Scriptures  can  still  claim 
to  be  consistent  with  themselves  from  the  beginning  of 
Genesis  to  the  end  of  Revelation. 
4.  Still  further,  the  Scriptures  harmonize  with  all  dis- 
covered truth.  The  Bible  has  no  geographical,  zoologi- 
cal, geological,  or  astronomical  untruths,  though  it 
makes  abundant  use  of  popular  language,  or  the  lan- 
guage of  appearances  in  distinction  from  that  which  is 
scientifically  accurate.  As  to  the  discrepancies  in 
chronology  and  history  alleged  to  exist  between  the 
Scriptures,  particularly  the  books  of  Moses,  as  we  have 
them,  and  the  records  and  monuments  of  Egypt,  As- 
syria, and  other  ancient  nations,  or  the  discoveries  of 
modern  science,  we  may  safely  say,  that,  while  many 
remarkable  confirmations  of  Biblical  history,  chronol- 
ogy, etc.,  have  been  obtained  from  these,  no  conclusions 
derived  from  any  of  them  which  are  irreconcilable  with 
the  Hebrew  Scriptures  can  be  properly  said  to  be  so 
firmly  established  as  to  be  beyond  the  possibility  of 
being  overthrown  by  future  discoveries  in  the  same 
direction.  The  consistency  of  the  Scriptures  with  them- 
selves and  with  other  known  truth  is  wonderful  when  we 
remember  that  nearly  sixteen  hundred  years  intervened 
between  the  beginning  and  the  end  of  committing  them 
to  writing — that  they  were  written   in   countries   hun- 


224  INSPIRATION  OF  THE  HOLY  SCRIPTURES. 

dreds  of  miles  apart,  by  men  of  different  attainments 
and  habits,  occupying  different  stations  in  life,  and 
using  different  languages,  Moses  in  the  wilderness  of 
Sinai,  David  on  the  throne  of  Israel,  Daniel  in  the  pal- 
aces of  Babylon  and  Shushan,  Ezekiel  among  the  exiles 
by  the  river  Chebar,  Amos  among  the  herdmen  of 
Tekoa,  and  Paul  in  prison  at  Rome,  all  inculcate  the 
same  great  truths.  The  ideas  of  many  of  them  in  re- 
spect to  subjects  incidentally  treated  of  in  the  Scriptures 
were  doubtless  very  inaccurate,  yet  they  uniformly  con- 
tributed their  share  to  make  the  Bible  the  book  of  truth 
and  perfect  excellence.  All  this  can  be  rationally  ac- 
counted for  only  because  "  all  Scripture  is  given  by 
inspiration  of  God." 
5.  The  general  consent  of  both  Jews  and  Christians  in  all  ages 
that  the  O.  T.  was  given  by  inspiration,  and  the  general 
reception  by  Christians  for  eighteen  hundred  years  of 
the  canonical  books  of  the  N.  T.  as  inspired.  The 
claims  of  all  the  books  of  the  Scriptures  were  scruti- 
nized by  those  who  were  ready  to  sacrifice  their  lives  for 
the  truth,  and  were  exceedingly  scrupulous  about  re- 
ceiving as  canonical  or  inspired  (and  these  were,  in 
their  minds,  closely  connected)  any  book  which  did  not 
bring  with  it  the  proper  credentials.  The  known  dif- 
ferences of  opinion  in  regard  to  some  books  of  the  N.  T. 
show  that  evidence  of  worthiness  to  be  accredited  came 
before  any  general  or  even  partial  reception  among 
Christians  of  a  book  as  divinely  inspired.  Both  the 
divine  Author  of  the  Gospel  and  His  followers  belong 
to  the  kingdom  of  truth  (John  18  :  37)  ;  and  no  rational 
account  can  be  given  of  the  origin  of  the  Scriptures  and 
their  general  reception  among  Christians  as  the  word 
of  God,  except  that  they  were,  as  they  claim  to  be, 
"given  by  inspiration  of  God."  Smith's  Dictionary  of 
Bible. 
The  reader's  attention  is  directed  to  the  clear,  compact 
and  admirable  discussion  of  tliis  topic  by  Professor 
Henry  B.  Smith  in  Vol.  XI.  (N.  T.,,II),  pp.  813-819. 


ISRAEL.  225 


ISRAEL. 


Hebrew  Nation,  or  Jewish  People.     Historical 
References. 

As  a  Nation  or  People,  including  All  the  Sons  of  Jacob,  with 
their  Posterity.  For  this  reason,  as  well  as  the  change  of 
Jacob's  name  by  God  Himself,  the  name  Israel  became 
their  National  Distinction. 

Read  the  compact  and  brilliant  summary  of  Israel's  national 
and  religious  History  by  Milman,  I.  552. 

References  to  Israel's  Sojourn  in  and  De- 
parture from  Egypt. 

Vol.  I.  532,  first  note  ;    I.  564-573,  639,  640  ;    II.  26- 
32,  50-53. 

References  to  Settlement  in  Canaan  and 
the  Period  of  the  Judges,  with  suggestions 
touching  God's  purposes,  etc. 

Tribes  of  Canaan  before  conquest.  III.  11 7-1 19.  Is- 
rael in  the  Times  of  the  Judges.  III.  160-162. 
God's  purposes  in  the  Establishment  of  Israel.  III. 
16,  17.  Hebrew  Element  in  Civilization.  II.  537, 
538.         Also  III.  10,  11. 

Points  of  Interest  bearing  upon  tlie  foregoing 
References. 

Depressed  and  discouraged  as  were  the  Israel- 
ites in  Egypt,  they  yet  kept  themselves  as 
a  community  separate  from  their  Egyptian 
masters,  not  acknowledging  their  gods  nor 
coveting  their  greatness.  The  choice  of 
Moses  which  so  impressed  the  imagination 
of  the  Christian  apostle  (Heb.  11  :  24/".)  was, 
unconsciously  but  yet  in  a  very  essential 
way,  the  choice  of  the  Hebrew  people.  Other- 
f  wise  they  would  ha*^e  disappeared,  long  be- 
fore the  date  of  the  Exodus,  among  the 
multitudes  of  desert  immigrants  who  were 
being  continually  drawn  into  the  insatiable 
maw  of  the  empire  of  the  Nile.  The  Bible, 
which  is   in  so  large  a  measure  the  national 


226  ISRAEL. 


chronicle  of  the  Chosen  People,  tells  us  of 
the  immediate  occasions  and  actual  incidents 
of  the  departure  from  Egypt,  the  intervening 
desert  vicissitudes,  and  the  entrance  into 
Canaan.  But  it  still  leaves  a  wide  region  of 
providential  action  untouched.  We  instantly 
inquire,  with  a  certain  degree  of  wonder,  how 
it  was  that  in  the  play  of  international  forces 
such  an  insignificant  and  unpromising  people 
as  Israel  in  Egypt  came  at  length  so  far  to 
the  front.  Oriental  archaeology,  having  to  do 
with  those  matters  which  are  complementar}' 
to  the  primary  record,  will  go  far  to  furnish 
an  answer  to  the  question.  We  may  now  learn 
how  it  was  that  Canaan  was  prepared  as  a 
home  for  the  Hebrews  ;  how,  after  being  in  the 
hands  of  powerful  foreign  nationalities  for 
hundreds  of  years,  it  was  left  open  to  Israel 
just  at  the  time  when  that  nursling  of  Provi- 
dence was  ready  to  enter  in  and  take  posses- 
sion. 

We  may  divide  the  history  of  Canaan  into 
three  main  periods  :  First,  there  was  the  time 
of  general  preparation ;  that  is,  from  the 
earliest  antiquity  up  to  and  including  the 
days  of  the  Hebrew  patriarchs.  This  period 
is  dominated  by  Babylonian  political  influ- 
ence. Next  there  comes  a  period  of  special 
preparation.  That  is  to  say,  not  only  was 
the  land  of  Canaan  then  prepared  for  Israel, 
but  Israel  was  prepared  for  the  land  of 
Canaan.  This  era  is  marked  by  controlling 
Egyptian  influence.  Finally  there  came  the 
time  of  the  Hebrew  occupation,  marked  by  a 
gradual  extension  and  absorption  of  the 
Canaanites  and  the  conversion  of  the  country 
into  Jehovah's  land  for  Jehovah's  people. 

The  publication  of  the  famous  El  Amarna 
letters,  written  to  the  Egyptian  court  three 
hundred  miles  up  the  Nile  by  Egyptian  offi- 
cials, has  given  us  a  rare  glimpse  into  the  life 
of  Palestine  two  hundred  years  before  the 
Exodus.  They  are  written  in  the  Babylonian 
language  and  writing.  This  is  the  most  re- 
markable literary  fact  of  ancient  history, 
showing  that  the  Babylonian  civilization  and 
literature  and  education  followed  upon  the 
long  Babylonian  occupation  of  the  West-land 


ISRAEL.  227 

and  maintained  its  ground  hundreds  of 
years  after  the  political  influence  of  the  em- 
pire of  the  Euphrates  had  entirely  ceased. 
We  are  only  beginning  to  learn  why  it  is  that 
Babylonia  occupies  such  a  place  in  Bible 
history  from  the  beginning  to  the  end.  It 
conditioned  the  beginning  of  Israel  and  the 
ending  of  its  political  existence.  In  the  In- 
terval between  its  occupations  of  Canaan 
comes  the  Egyptian  control,  which  itself,  in 
the  strange  workings  of  Providence,  was 
overruled  so  as  to  make  a  way  for  the  people 
of  Israel.  Strange,  that  while  Egypt  within 
her  own  territory  was  preparing  that  people 
for  their  future  career,  she  should  also  be 
preparing  a  home  for  them  in  another  land. 
No  wonder  that  it  was  said,  many  ages  after- 
ward, by  the  mouth  of  a  Hebrew  prophet, 
"  When  Israel  was  a  child  then  I  loved  him, 
and  called  my  son  out  of  Egypt." 
We  naturally  think  of  Palestine  as  the  land  and 
home  of  Israel,  and  of  that  people  as  having 
made  the  history  of  Palestine  and  to  a  large 
extent  also  the  ancient  history  of  the  Bible 
lands.  But  from  Oriental,  and  especially  As- 
syriological,  research  we  have  learned  to  look 
at  historical  matters  with  a  due  sense  of  pro- 
portion. Politically  Israel  was  always  rela- 
tively unimportant  among  the  nations. 
Moreover,  as  occupants  of  Palestine,  the  ten- 
ure of  the  soil  by  the  Hebrews  was  relatively 
short.  Taking  the  four  thousand  years  or 
thereabout  before  the  Christian  era,  during 
which  we  may  more  or  less  closely  follow  the 
course  of  the  history  of  Western  Asia,  it 
seems  that  Palestine  was  held  independently 
by  the  Hebrew  race  for  only  one  eighth  of 
the  time,  that  it  never  held  the  whole  of  it, 
and  for  a  large  portion  of  its  occupancy  it 
was  restricted  to  a  small  piece  of  territory 
west  of  the  Jordan.  And  yet  the  possession 
of  this  insignificant  area  by  Israel  determines 
ultimately  the  destiny  of  the  whole  wide 
earth.  There  was  positively  no  other  local 
habitation  possible  for  the  people  of  Jehovah 
where  they  could  work  out  the  providential 
destiny  which  was  to  make  them  instrument- 
ally  the  saviors  of  the  world.     /.  F.  McCurdy^ 


228  ISRAEL. 


Broad  Historical  Outlines  of  Israel's  Connection 
with  Babylonia  and  Assyria,  with  Egypt  and 
Syria.     By  Professor  J.    F.   Mc Curdy,  in  Horn. 

Review,  i8g6. 

I.  General  Suniniary. 

A  few  far-reaching  conclusions  which  are  arrived  at 
with  the  help  of  the  lately  exhumed  monuments  of 
Oriental  antiquity  : 

1.  The    Old    Testament    is    a    history    of    the    ancient 

Northern  Semites,  and  among  them  especially  of 
the  people  of  Israel,  to  whom  and  by  whom  has 
come  the  knowledge  of  God's  works  and  ways. 

2.  Viewed  outwardly,  the  history  of  Israel  is  an  episode 

in  the  larger  history  of  the  states  of  Western  Asia. 
Israel  was  itself  an  offshoot  of  the  race  that  con- 
trolled for  thousands  of  years  the  whole  great  re- 
gion between  the  Mediterranean  and  the  Tigris.  It 
shared  with  the  kindred  peoples  some  of  its  funda- 
mental institutions,  political,  social,  and  religious. 
Its  destiny  was  determined  also  by  the  movements 
of  the  larger  states  that  were  dominant  within  the 
circle  of  those  kindred  peoples. 

3.  The  great  controlling  factor  among  the  nations,  and 

the  disposer  of  the  destiny  of  Israel,  was  the 
duel  empire  and  civilization  of  Babylonia  and  As- 
syria. With  Babylonia  the  Old  Testament  history 
begins,  and  Israel's  career  as  a  nation  ends.  The 
political  aims  and  enterprises  of  Assyria  and 
Babylonia  determined  the  status  of  Israel  and  even 
its  very  existence. 

4.  Viewed  from  within,   these   relations  of  Israel  were 

so  ordered  and  disposed  that  they  ministered  ma- 
terially to  its  higher  life.  Israel  received  the  word 
of  Jehovah.  But  only  by  prolonged  and  drastic 
discipline  could  the  moral  and  spiritual  truths  of 
revelation  be  made  real  to  its  recipients. 

5.  The   golden    age    of   prophecy   in    Israel — the    most 

active  period  of  revelation,  the  most  productive 
and  influential  era  of  Hebrew  literature — was  co- 
incident with  the  time  of  the  closest  contact  be- 
tween Israel  and  the  Eastern  Empire.  The  relations 
were  so   intimate  and  involved   that  they  form    a 


ISRAEL.  229 

leading  theme  of  the  prophets  of  the  time.  To 
understand  them  is  to  hold  a  key  to  some  of  the 
priceless  treasures  of  the  Word  of  God. 

6.  The  Babylonians  and  Assyrians  were  the  best  record- 

keepers  of  the  ancient  East.  Their  surviving  annals 
are  fairly  full,  and  on  the  whole  accurate.  They 
serve  at  once  to  explain  and  to  supplement  the 
Hebrew  records.  These  people  were  also  the  best 
timekeepers  of  antiquity.  Their  chronological  no- 
tices furnish  a  framework  for  the  Old  Testament 
history. 

7.  Assyriology  holds  already  a  foremost  place  in  biblical 

apologetics.  It  furnishes  by  far  the  best  tests  of 
the  historical  accuracy  of  the  Old  Testament.  It 
performs  this  splendid  function  in  two  principal 
ways  : 

{a)  Directly  by  the  actual  record.  All  the  numerous 
statements  as  to  international  events  made  in  the 
historical  books  are  verified  by  the  cuneiform  annals 
wherever  the  same  topics  are  touched  upon  in  the 
two  literatures. 

{b)  Indirectly  through  the  larger  interpretation  of  his- 
tory. The  many  illusions  in  the  Bible  to  peoples 
outside  of  Israel,  and  to  the  relations  between  them 
and  Israel,  have  more  than  an  incidental  significance 
and  more  than  a  mere  archaeological  interest.  They 
are  shown  by  the  reconstructed  history  of  Western 
Asia  to  bear  an  essential  part  in  the  unfolding  of 
the  providential  purpose  displayed  in  the  discipline 
and  education  of  God's  ancient  people  for  the  sal- 
vation of  the  race. 


11.  Great  Points  in  Israel's  History. 

International    Conditions   which    preserved 
Israelitish  Nationality. 

Canaan  was  not  normally  a  country  left  to  itself  so 
that  it  might  be  open  to  chance  invaders.  It  was, 
on  account  of  its  international  position  and  its  stra- 
tegic advantages,  greatly  coveted  by  the  ruling 
powers  of  the  ancient  East,  and  usually  occupied 
by  one  or  the  other  of  them.  Thus  it  appears  that 
the  independent  rule  of  Israel  was  but  a  brief  in- 
terlude in  the  long  and  checkered  history  of  the 
Holy  Land — a  history  of  national  and  racial  vicis- 


230  ISRAEL. 


situde,  of  dependence  and  servitude.  This  some- 
what startling  fact  brings  out  in  strong  and  bright 
relief  the  pre-eminent  importance  of  the  Hebrew 
regime  in  Palestine — so  brief  and  politically  so  in- 
significant, and  yet  fraught  with  infinite  and  world- 
wide issues. 
Israel's  occupation  of  the  Promised  Land  was  made 
possible  through  the  retirement  of  Egypt,  after  the 
fierce  conflicts  with  the  Hittites  had  left  either 
power  incapable  of  holding  a  permanent  empire  in 
Western  Asia.  Viewing  the  matter,  however,  from 
a  more  commanding  historical  standpoint,  we  ob- 
serve that  both  Hittites  and  Egyptians  followed  a 
more  ancient  and  powerful  claimant  ;  that  they 
were,  so  to  speak,  the  residuary  legatees  of  the 
Babylonians.  For  many  centuries  before  the 
Egyptians  ventured  to  set  foot  in  Palestine,  or  the 
Hittites  formed  their  memorable  confederation  in 
Syria,  the  Babylonians  had  colonized,  ruled,  and 
civilized  the  whole  of  the  Mediterranean  coast- 
land.  The  El  Amarna  letters  are  a  sample  of  the 
kind  of  literature  which  still  lies  buried  here  and 
there  in  Mesopotamia,  Syria,  Palestine,  and  perhaps 
ev^en  elsewhere  in  Egypt — the  relics  of  an  immemo- 
rial empire,  the  half  of  whose  deeds  and  might  has 
not  yet  been  told  us.  The  most  comprehensive 
and  decisive  fact  in  Oriental  history  is  the  power  of 
Babylonia  and  the  kindred  realm  of  Assyria.  Per- 
haps the  most  important  result  of  modern  archaeo- 
logical research  is  the  resetting  of  Oriental  and 
biblical  history  in  their  true  relations,  according  to 
the  light  that  comes  streaming  upon  them  from  the 
cuneiform  records.  With  relation  to  our  present 
topic,  it  is  to  be  noticed  that  when  either  Babylonia 
or  Assyria  was  unquestionably  supreme  in  the  East, 
the  control  of  the  West-land  fell  to  it  almost  as  a 
matter  of  course.  From  about  4000  b.  c,  until  As- 
syria became  her  rival  in  the  sixteenth  century, 
Syria  and  Palestine  were  within  the  sphere  of  in- 
fluence of  Babylonia.  But  for  centuries  before  and 
after  the  entrance  of  Israel  into  Canaan,  Babylonia 
and  Assyria  were  contending  with  one  another  as 
rivals  upon  nearly  equal  terms.  This  was  accord- 
ingly the  era  of  the  conflicts  of  Egyptians  and 
Hittites  for  the  possession  of  the  West,  of  the  inter- 
mittent occupation  of  Palestine  by  the  former,  and 
of  the  appearance  of  Israel  as  one  among  the  na- 
tions bv  virtue  of  its  settlement  in  Palestine. 


ISRAEL.  231 

What  is  of  equal  significance,  this  period  of  strife 
between  the  empires  of  the  Euphrates  and  Tigris 
involved  also  the  era  of  Israel's  growth  as  a  people, 
of  the  rise  of  the  monarchy,  of  the  political,  moral, 
and  religious  changes  which  conditioned  the  recep- 
tion and  progress  of  Revelation.  Minor  national 
movements  played  their  important  parts  ;  but  the 
great  determining  element  in  the  whole  interna- 
tional struggle  was  the  position  and  influence  of  the 
leading  empire  of  the  East.  Thus  it  came  to  pass 
that  when  Assyria  reached  undisputed  predomi- 
nance, the  fate  of  Syria  and  Palestine  was  sealed, 
and  one  of  the  kingdoms  of  Israel  was  obliterated. 
And  when  Assyria  in  its  turn  gave  way  to  the  re- 
viving Chaldean  power,  the  West-country,  after  a 
brief  interlude  of  Egyptian  control,  fell  speedily 
into  its  old  relations,  and  the  other  kingdom  of 
Israel  came  to  an  end.  Such  are  in  broadest  out- 
line the  conditions  which  made  it  possible  for  Israel 
to  secure  and  retain  a  refuge  and  a  home  for  itself 
and  its  religion  in  the  intervals  between  larger 
international  movements. 

Israel's  Connections  with  Syria. 

The  Hebrews  in  Canaan  had  also  a  narrower  national 
environment  ;  and  its  relations  with  the  peoples  in 
its  immediate  neighborhood,  and  nearer  its  own 
political  lead,  also  played  a  most  important  part  in 
molding  its  destiny  and  in  preparing  it  for  its  mission 
in  the  earth.  Of  these  closer  rivals  of  Isarel  the  most 
influential  were  the  Aramaeans  (Syrians)  of  Damascus. 
We  meet  here  with  a  very  remarkable  phenomenon, 
to  which  I  venture  to  call  particular  attention.  We 
divide  the  Northern  Semites  into  the  Canaanites,  the 
Hebrews  with  their  kindred  of  Edom,  Moab,  and 
Ammon,  the  Aramaeans,  and  the  Assyrio-Babylonians. 
Now  it  is  to  be  observed  that  the  degree  of  political 
influence  exerted  by  the  kindred  peoples  upon  the 
Hebrews  was  in  inverse  ratio  to  their  geographical 
nearness,  and  even  to  their  family  relationship.  We 
may  leave  aside  the  Canaanites,  the  original  possess- 
ors of  the  land,  as  being  of  little  significance  politi- 
cally after  the  Hebrew  settlement  was  completed  ; 
for  the  Phoenicians,  the  great  surviving  Canaanitic 
community,  only  cared  for  and  realized  commercial 
pre-eminence.  The  nearest  kindred  of  Israel,  the 
Edomites,  Moabites,  and  Ammonites,  were  often  in- 


232  ISRAEL. 


deed  its  fierce  rivals.  Their  function,  however,  was 
rather  to  hold  in  check  and  to  chasten  the  people  of 
Jehovah  than  permanently  to  affect  their  career  among 
the  nations.  But  the  Aramaeans  had  a  task  to  fulfill 
toward  Israel,  which  has  actually  given  them  their 
chief  historical  importance,  and  also  a  very  conspicu- 
ous place  in  the  history  of  Revelation.  In  particular 
their  relations  with  Israel  determined  largely  the  rise 
and  development  of  a  cycle  of  Old  Testament  Proph- 
ecy. Finally,  that  still  more  remote  branch  of  the 
family,  the  Assyrians  and  Babylonians,  overshadowed 
all  the  nations,  and  brought  to  its  catastrophe  the 
drama  of  Israel's  history. 

Let  us  look  for  a  moment  at  this  Aramaean  interlude 
and  its  larger  implications.  The  Aramaeans  came  in 
force  over  the  Euphrates  after  the  wars  between  the 
Egyptians  and  Hittites  had  weakened  the  latter  and 
their  anomalous  confederacy  was  dissolved.  The 
Hebrews  had  scarcely  been  settled  in  Canaan  before 
they  had  to  undergo  a  term  of  subjection  to  Cushan- 
rishathaim,  king  of  Mesopotamia.  This  was  in  the 
twelfth  century  B.C.,  just  before  Assyria,  rising  in  her 
power  to  take  the  place  of  Babylonia,  had  gained  con- 
trol of  the  country  as  far  west  as  the  great  river. 
This  domination  of  Palestine  was  soon  forced  from 
the  hands  of  the  unsupported  Aramaeans.  Hence- 
forth we  hear  no  more  of  any  powerful  Aramaean 
state  east  of  the  river.  But  an  opportunity  was 
afforded  of  forming  Aramaean  colonies  in  Syria  as  far 
south  as  the  borders  of  Palestine.  Accordingly,  we 
read  of  several  powerful  communities  reaching  from 
the  Euphrates  to  Damascus  in  the  time  of  David. 
This  greatest  and  most  enterprising  king  of  Israel 
put  them  under  tribute,  and  thus  fixed  the  traditional 
and  ideal  limits  of  the  "kingdom  of  David  "  for  all 
coming  time.  But  before  the  reign  of  Solomon  was 
over  all  trace  of  Aramaean  subjection  to  Israel  was 
gone.  Half  a  century  after  the  division  of  the  king- 
dom, we  even  find  Asa  of  Judah  calling  in  the  aid  of 
Benhadad  I.  of  Damascus  (the  Biblical  "Syria") 
against  his  rival  and  oppressor,  Baasha  of  Northern 
Israel.  The  result  of  the  intervention  was  that  valua- 
ble Galilean  territory  was  incorporated  into  the  rising 
kingdom  cf  Damascus.  Henceforth,  until  the  Assy- 
rian came  upon  the  West-land,  the  Aramaeans  held 
the  leading  position  which  had  been  so  briefly  enjoyed 
by  the  Hebrews. 

Such  predominance,  in  all  human    probability,   would 


ISRAEL.  ^^'^ 

have  proved  fatal  to  both  of  the  kingdoms  of   Israel 
if  it   had  not   been  that  it   was  put  an  end  to  by  the 
intervention  of  the  Assyrians.     Observe  the  principal 
stages  in  the  providential  process.     Northern  Israel 
was   first  made  a  strong,  self-contained  state  by  the 
genius  of  Omri,  the  founder  of  Samaria.     It  was  he 
and  his  dynasty  who  maintained  the  independence  of 
Israel  against  the  Aramaeans.     There  are  three  nota- 
ble features  of  the  era  of  the  house  of  Omri ;  the  pro- 
motion   of   the   Phoenician   Baal-worship,  the  Syrian 
wars,  and  the  ministry  of  the  great  political  prophets 
Elijah  and  Elisha.     The  last-named   event  was  pro- 
voked and  largely  determined  by  the  other  two.     It 
marked  the  beginning  of  that  wide  and  keen  interest 
in  the  external  relations  of  Israel  which  is  so  essential 
an  element  in  Hebrew  prophecy.     Another  feature  of 
the  time  should  be  added,  though  it  did  not  become 
at  once  of  decisive  importance.     I  mean  the  coming 
of  the  Assyrians  in  force  upon  the  borders  of  Pales- 
tine.    In  the  midst   of  the  wars  that  raged  between 
Benhadad    II.  of    Damascus  and   Ahab  of    Israel,  the 
news  suddenly  came  (in  854  B.C.)  that  Shelmaneon  II. 
of  Assyria  was  marching  down  from  the  Euphrates. 
At    once   the   kingdoms   of  the  West-land   laid  aside 
their  habitual   strife  and   combined  to    meet  the  in- 
vader.    Foremost  in   the  array  of  defense  stood   the 
Arameeans  of  Damascus.     Side  by  side  with  them,  for 
the  first  and   only  time,  stood  the  chariots  and  foot- 
soldiers  of   Israel.     The    confederacy    was    defeated. 
But  it  served   to  show   the   intruders  from  over  the 
rivers    what    the    obstacles   were   to   their   triumphal 
westward  march.     Henceforth  their  progress  was  very 
gradual,  and,  strange  to  say,  the  Aramaeans  were  left 
alone  to  bear  the  brunt  of  the  numberless  assaults. 
The  most  critical  period  for  Israel  came  with  the  fall  of 
the  house  of  Omri.     The  dynasty  of  Jehu  was  unable 
to  withstand   the   onslaughts  of  the  terrible  regicide 
Hazael.     In  his  time   Damascus   rose  to   a  height  of 
military  power  and  endurance  never  equaled  by  any 
native  community  of  Syria  or  Palestine.     By  it  North- 
ern Israel  was  almost  obliterated,  the  whole  Philis- 
tine coast  was   ravaged,  and  the  kingdom  of  Judah 
brought  to  accept  terms  of  submission.     For  a  time 
at  least  almost  the  whole  of  Palestine  was  in  vassalage 
to    Damascus.     So    much    we    learn    from    the   Bible 
alone.      But  the   fuller  explanation   of  the  puzzles  of 
the  storv  we  gain  from  the  cuneiform  records.     We 
ask  •  How   then  was   Israel   rescued  ?     And  further  : 


234  ISRAEL. 


How  was  it  possible  for  Israel,  at  the  close  of  the 
dynasty  of  Jehu,  to  rise  to  an  unexampled  height  of 
prosperity  and  power  ?  The  answers  till  lately  lay 
under  the  earth.  Now  that  they  have  been  dug  up, 
we  learn  that  it  was  during  the  temporary  withdrawal 
of  the  Assyrians  from  the  West  that  Hazael,  who  had 
held  his  own  so  bravely  against  them,  had  scope  for 
action  in  the  traditional  field  of  Palestinian  warfare. 
There  after  a  few  years  the  Assyrians  returned. 
Under  Ramman-nirari  III.  the  city  of  Damascus  it- 
self was  at  length  taken  (797  B.C.),  and  thenceforward 
never  took  a  leading  place  among  the  nations.  This 
was  the  opportunity  both  of  Israel  and  Judah.  For 
the  Assyrians  themselves  retired  and  remained  inac- 
tive for  nearly  half  a  century.  Thus  we  account  for 
the  prosperous  reigns  of  Jeroboam  II.  and  Uzziah. 
One  thing  more  we  learn,  and  that  of  the  very  highest 
significance.  At  this  latest  period  of  our  present  re- 
view, when  Israel  was  reaping  the  bitter  fruits  of  its 
prosperity  as  well  of  its  adversity,  Amos  and  Hosea 
came  forward  as  the  first  of  the  great  literary  proph- 
ets. With  them  the  high  career  of  Damascus  is  a 
thing  of  the  past.  They  look  forward  to  its  utter  de- 
struction and,  with  marvelous  political  and  moral  in- 
sight and  foresight,  to  the  return  of  the  Assyrian 
hosts  and  the  captivity  of  faithless,  dissolute  Israel. 
How  different  would  have  been  the  history  of  Israel 
and  Judah,  how  different  would  have  been  the  course 
of  Revelation  itself,  if  Assyria  had  not  done  its  brief 
but  effective  work  upon  Damascus  after  the  devasta- 
tion wrought  by  Hazael  ! 

Assyria  and  Israel's  First  Captivity. 

In  our  last  brief  study  it  was  shown  that,  next  to  the 
Assyrians  and  Babylonians  themselves,  the  "Syrians," 
or  the  Aramaeans  of  Damascus,  were  the  most  dan- 
gerous and  persistent  of  all  of  the  foes  of  ancient  Is- 
rael. It  was  also  shown  that  these  Aramaeans  were 
for  many  years  more  than  a  mere  rival  of  Israel  ;  that 
they  were  its  superior  in  power  and  resources,  and 
seemed  likely  to  be  its  destined  conqueror.  Only  one 
chance  remained  for  Israel ;  namely,  that  a  nation 
greater  still  than  the  Syrians  should  hold  these  enemies 
in  check.  This  was  accomplished  by  the  Assyrians. 
When  they  first  came  in  force  upon  the  West-land,  in 
854  B.C.,  they  were  met  by  the  confederated  armies  of 
the  leading  nations  of  Palestine  and  Syria.      But  in 


ISRAEL.  235 

the  subsequent  persistent  attempts  of  Assyria  to  sub- 
jugate these  regions,  the  Syrians  of  Damascus  were 
almost  the  only  people  of  consequence  to  oppose  them- 
selves to  Assyrian  aggression.  They  waged  an  un- 
equal contest.  The  result  determined  the  survival  of 
Israel  until  the  completion  of  its  work  for  the  world 
and  the  world's  religion.  For  after  the  "  hundred 
years'  war"  between  Israel  and  Damascus,  the  king- 
dom of  Samaria  attained  the  height  of  its  power  under 
Jeroboam  II.,  and  the  kingdom  of  Judah  its  greatest 
material  elevation  under  Uzziah.  On  the  other  hand, 
Damascus,  which  had  fallen  at  last  before  the  repeated 
assaults  of  the  Assyrians,  was  rendered  powerless 
to  do  harm  to  Israel  for  many  years.  The  Bible 
narrative  tells  us  of  the  relations  between  Israel  and 
Damascus,  and  the  earliest  written  prophecy  points 
the  moral  of  these  relations.  But  the  historical  ex- 
planation of  the  sudden  and  unexpected  turns  of  the 
story  comes  to  us  from  the  Assyrian  annals  like  the 
long-lost  key  of  an  unsolved  enigma. 

Soon  there  comes  another  period — the  most  momentous 
of  all  for  the  national  and  religious  life  of  Israel.  The 
aggressor  now  is  the  Assyrian  himself.  2  Kings 
15  :  29  tells  of  the  first  systematic  invasion  of  Israel- 
itish  territory  by  the  soldiers  of  Asshur.  The  situa- 
tion may  be  grasped  after  a  careful  reading  of  the 
context,  together  with  2  Kings  16  :  5-8,  and  of 
Isa.  7  as  an  essential  commentary.  It  is  sufficient  to 
say  that  northern  Israel  in  the  time  of  its  latest  kings 
fell  a  prey  to  moral  and  religious  corruption  as  well 
as  internal  discord,  and  thus  declined  greatly  in 
power  ;  that  in  the  reign  of  the  usurping  king  Pekah 
it  formed  an  unprecedented  combination  with  Damas- 
cus against  the  kingdom  of  Judah,  now  under  the 
weak  and  idolatrous  Ahaz  ;  that  Ahaz  called  in  the 
help  of  the  king  of  Assyria,  with  the  result  so  disas- 
trous to  the  northern  kingdom,  which  is  narrated  in 
the  text.  But  what  I  want  particularly  to  emphasize 
is  the  first  part  of  the  verse  and  the  last  :  "  Tiglath- 
Pileser  .  .  .  carried  away  captive."  These  words, 
looked  at  in  the  light  now  thrown  upon  them  by  the 
cuneiform  inscriptions,  stand  for  the  most  far-reach- 
ing and  influential  political  movement  of  the  whole 
history  of  the  ancient  East. 

Tiglath-Pileser  III.,  king  of  Assyria,  was  one  of  the  few- 
great  leaders  of  men  who  have  turned  the  course  of 
the  world's  history.  It  was  he  who  determined 
whether  there  was  to  be  an  empire  in  western  Asia 


236  ISRAEL. 


instead  of  a  multitude  of  petty  states  in  perpetual 
conflict  with  one  another,  and  owning  allegiance  to 
no  permanent  over-lord.  By  renewing  and  confirming 
Assyrian  predominance  he  set  the  example  of  imperial 
rule  which  has  since  been  followed  by  the  founders 
of  all  the  great  empires  of  the  Western  world.  At  the 
same  time  he  disposed  of  the  fortunes  of  the  lesser 
states,  among  whom  Israel  and  Judah  occupied  a 
prominent  place.  When  he  came  to  the  throne  his 
country  was  feeble  and  spiritless.  For  half  a  century 
it  had  been  declining  in  power  and  enterprise,  and 
now  seemed  to  be  on  the  eve  of  dissolution.  Among 
the  indirect  consequences  of  this  decline  was  a  certain 
measure  of  renewed  strength  and  ambition  among  the 
Aramaeans  of  Damascus.  When  Assyria  was  strong 
and  aggressive  the  whole  of  Syria  was  bound  to  suc- 
cumb to  its  persisted  assaults.  But  now,  having  had 
a  free  hand  for  fifty  years,  Damascus  found  itself  in  a 
position  once  more  to  take  a  part  in  the  affairs  of 
Palestine.  By  a  strange  combination  of  circum- 
stances it  was  now,  however,  allied  with  its  old  enemy, 
the  kingdom  of  Samaria,  against  the  kingdom  of 
Judah.  The  interference  of  Tiglath-Pileser,  brought 
about  by  the  appeal  of  Ahaz,  put  an  end  to  this  anom- 
alous condition  of  things.  But  it  went  much  further; 
for  the  Eastern  invaders  not  only  subdued  and  an- 
nexed Damascus,  but  converted  a  large  portion  of 
Israel  also  into  Assyrian  territory,  as  we  learn  both 
from  his  own  statement  and  from  the  record  of  our 
text. 

In  v.  10  of  this  same  chapter,  the  Ass3^rian  invader  who 
had  been  bought  off  by  Menahem,  king  of  Israel, 
is  twice  called  "  Pul."  The  name  "  Pul"  occurs  also 
in  1  Chron.  5  :  26.  All  difficulty,  however,  has  been 
removed  by  evidence  which  goes  to  shovv  that  Pul  or 
Pulu  was  the  original  name  of  the  great  ruler  and 
general,  and  that  he  assumed  the  other  in  imitation 
of  Tiglath-Pileser  I.,  a  noted  monarch  who  ruled  in 
Assyria  several  hundred  years  before.  This  being 
the  official  title,  it  occurs  in  the  state  documents  of 
his  own  proper  country,  whereas  in  Babylonia  the 
shorter  and  earlier  name  Pul  was  retained.  Thus  all 
the  conditions  are  suited,  and  the  accuracy  of  the  bib- 
lical narrative  surprisingly  attested. 

But  what  is  suggested  by  the  latter  portion  of  the  text 
is  of  far  more  significance  than  the  personal  relations 
of  Tiglath-Pileser  and  even  than  his  achievements  in 
war,  important  as  these  were  for  all  the  nations  of 


ISRAEL.  337 

western  Asia.  It  is  the  policy  of  which  he  was  the 
chief  promoter  and  exponent  to  which  I  would  venture 
to  direct  the  special  attention  of  students  of  the  Bible. 
I  refer  to  the  method  of  dealing  with  the  peoples 
subject  to  Assyria  which  he  brought  to  a  system  and 
carried  out  vigorously  and  consistently.  Followed 
out  by  his  successors  till  the  close  of  the  ancient 
Semitic  regime^  it  settled  the  fate  of  Israel  and  even 
helped  to  shape  the  course  of  revelation. 

The  task  which  the  kings  of  Assyria  set  themselves  to 
perform  was  to  bring  the  numerous  communities  of 
western  Asia  into  confirmed  subjection.  Prolonged 
and  strenuous  efforts  had  hitherto  failed  to  do  more 
than  effect  a  temporary  subjugation  of  a  portion  of 
the  world  ;  and  the  ambitious  monarchy  itself  seemed 
on  the  eve  of  abdicating  forever  its  pretensions  to 
sovereignty.  The  decisive  movement  effected  by 
Tiglath-Pileser  went  beyond  a  mere  civil  and  military 
administration  of  the  lands  which  he  subdued.  He 
made  it  his  business  to  carry  away  to  distant  regions 
the  inhabitants  of  countries  which  offered  stubborn 
and  prolonged  resistance.  This  device  was  not  new. 
But  hitherto  it  had  not  been  employed  as  a  matter  of 
fundamental  state  policy  and  regular  procedure. 
Our  text  gives  the  first  instance  of  the  application  of 
the  system  in  any  form  to  the  land  of  Israel.  But 
henceforth,  by  weaving  together  the  statements  of  the 
biblical  writers  and  those  of  the  Assyrian  annalists, 
we  can  trace  the  successive  steps  through  which,  by 
virtue  of  this  principle,  one  section  after  another  of 
Israelitish  and  Judaic  territory  was  bereft  of  its  lead- 
ing inhabitants. 

Henceforth  a  new  factor  was  added  to  the  political,  social, 
and  religious  forces  of  Israel's  national  life.  Hence- 
forth a  new  possibility  entered  into  the  calculations 
of  politicians  ;  anew  dread  into  the  forebodings  of  the 
patriot  ;  and  a  new  prevision  into  the  outlook  of  the 
prophet.  As  the  great  subverter  of  the  nations  went 
on  irresistibly  '*  removing  the  boundaries  of  the  peo- 
ples" (Isa.  10  :  13),  the  thought  of  deportation  and 
exile  became  even  more  familiar  to  serious  minds  in 
Israel  and  colored  and  molded  all  the  subsequent 
literature.  As  we  read  the  annals  of  the  later  Assy- 
rian kings,  we  perceive  that  the  fate  of  Israel,  its  grad- 
ual dismemberment,  its  removal,  or  dispersion,  are 
but  commonplace  instances  of  the  working  of  a  gigan- 
tic system,  mere  incidents  in  a  long-drawn-out  process. 
But  they  are  lifted  out  of  the  reign  of  historical  com- 


338  ISRAEL 


monplace  by  the  universal  significance  of  Israel's 
special  struggle,  its  far-reaching,  or,  rather,  its  eternal 
spiritual  issues.  How,  above  all,  the  prophets  of 
Israel  interwove  them  into  the  fabric  of  their  discourse, 
no  open-eyed  reader  can  fail  to  observe.  Let  mc 
close  the  present  very  general  reference  by  remarking 
that  while  the  annals  of  Tiglath-Pileser  himself  make 
mention  of  the  very  transactions  recorded  in  our  text, 
the  whole  movement  of  which  they  form  a  part  was  in 
the  mind  of  a  keen  and  watchful  prophet  of  Israel 
more  than  twenty  years  before  :  "  Israel  shall  surely 
be  led  captive  out  of  his  land"  (Amos  7  :  17)  ;  "I 
will  cause  you  to  go  into  captivity  beyond  Damascus, 
saith  Jehovah"  (Amos  5  :  27). 

Assyria  and  Hezekiali,  King"  of  Judah. 

Why  does  the  Old  Testament,  as  contrasted  with  the 
New,  concern  itself  with  secular  history  and  with  the 
politics  not  only  of  the  Hebrews,  but  even  of  Gentile 
nations  ?  Why  do  the  Benhadads,  and  Shalmaneser, 
and  Sennacherib,  and  the  Rabshakeh,  find  a  place  in 
the  sacred  records  along  with  Moses  and  Samuel  and 
David  and  Isaiah  ?  The  reason  is  mainly  this,  that 
the  progress  of  the  kingdom  of  God  among  men  de- 
pended essentially  upon  the  preservation  of  the  peo- 
ple of  God  as  a  nation.  During  the  period  of  the 
Old  Testament  revelation  Israel  was  working  out  in 
a  practical  and  exemplary  way,  under  its  peculiar 
political  and  social  system,  the  truth  of  God  as  it  was 
being  "  spoken  unto  the  fathers  in  the  prophets  by 
divers  portions  and  in  divers  manners,"  The  destruc- 
tion or  disintegration  of  the  Jewish  state  would  annul 
these  outward  conditions.  At  the  coming  of  the 
Christ  the  Jewish  Church  had  long  been  the  deposi- 
tory, under  the  guardianship  of  powerful  empires,  of 
a  revelation  complete  in  itself.  And  when  the  new 
and  fuller  doctrine  came  to  be  given,  the  world  had 
been  providentially  prepared  for  its  wider  propaga- 
tion ;  the  prophet  was  now  replaced  by  the  mission- 
ary. The  true  religion  being  no  longer  confined  to 
the  area  of  a  single  state,  needed  no  longer  a  national 
arena,  a  definite  social  lodging-place,  or  continuous 
political  protection. 

The  contrast  thus  indicated  is  felt  most  acutely  in  the 
critical  period  in  the  history  of  the  kingdom  of  Judah 
following  that  with  which  our  last  brief  papers  were 
concerned.     The  Northern  Kingdom  had  fallen,  never 


ISRAEL.  239 

to  be  restored.  The  future  of  the  kingdom  of  God 
was  now  committed  to  the  smaller  and  weaker  of  the 
two  kingdoms.  The  question  of  the  survival  of  the 
religion  of  Jehovah  was  now  felt  by  its  faithful  repre- 
sentatives to  be  narrowed  down  to  a  few  simple  con- 
ditions. Isaiah  and  Micah  had  watched  with  intens- 
est  interest  the  decline  and  fall  of  Samaria,  and  put 
on  record,  for  their  contemporaries  and  for  all  coming 
ages,  the  moral  of  that  catastrophe.  They  knew  that 
at  best  the  struggle  would  be  hard  and  long,  and,  but 
for  the  absolute  promise  of  Jehovah  Himself,  more 
than  doubtful.  And  even  if  the  saving  remnant 
should  abide  in  the  faith,  there  rested  ever  upon  them 
the  one  overshadowing  dread,  that  Assyria  might 
complete  the  obliteration  of  Israel  by  the  ruin  of 
Judah  and  Jerusalem,  and  thus  make  an  end  of  the 
worship  of  Jehovah  and  of  His  earthly  dwelling- 
place. 

How  did  the  chances  stand  for  the  survival  of  Judah 
and  Jerusalem  ?  Ahaz,  King  of  Judah,  had  become  a. 
client  of  the  great  Tiglath-Pileser,  and  in  virtue  of 
his  allegiance,  as  well  as  of  his  idolatrous  predilec- 
tions, had  introduced  into  the  very  truth  itself  some 
of  the  more  imposing  and  seductive  features  of 
Assyrian  worship.  He  remained  faithful  to  his  liege 
lords  to  the  end  of  his  life.  Almost  coincidently  with 
the  fall  of  Samaria  occurred  his  death  and  the  ac- 
cession of  young  Hezekiah.  As  nearly  everything  of 
public  consequence  in  an  Oriental  state  has  always 
mainly  depended  upon  the  character  and  impulses  of 
the  king,  it  was  a  matter  of  prime  importance  to  the 
prophets  to  direct  the  policy  of  the  new  ruler.  In  re- 
ligious matters  this  was  not  impossible,  thanks  to  the 
tutelage  of  the  watchful  Isaiah.  But  in  political 
affairs  Hezekiah  was,  for  at  least  half  of  his  reign, 
under  the  predominant  influence  of  a  restless,  intrigu- 
ing war  party  in  Jerusalem,  whose  chief  ally  was  the 
ambitious  but  unreliable  empire  of  the  Nile. 

Now,  remembering  what  has  been  said  of  the  relations 
of  Assyria  and  her  subject  states,  the  reader  will  at 
once  perceive  the  source  and  nature  of  the  impending 
danger.  During  the  former  half  of  the  reign  of  Heze- 
kiah, the  redoubtable  Sargon,  the  founder  of  the  last 
great  dynasty  of  Assyrian  kings,  was  the  controller 
of  the  affairs  of  Western  Asia.  Shortly  after  his 
accession  and  again  in  Y15  and  Vll  disturbances  of  a 
serious  character  occurred  in  the  Palestinian  regime, 
abetted  by  Egyptian   intrigues.     On  the  last-named 


240  •  ISRAEL. 


occasion,  Ashdod,  a  rebellious  cit}',  or  rather  district, 
on  the  Philistian  coast-land,  was  besieged  and  taken 
by  Sargon's  tartan,  or  lieutenant-general.  The  Assy- 
rian monarch,  who  has  left  an  inscription  devoted  to 
this  transaction  alone,  speaks  of  himself  in  another 
surviving  document  as  the  devastator  of  the  land  of 
Judah.  The  statement  is  made  in  a  vague  and  gen- 
eral fashion,  but  it  means  something  ;  and  it  is  not 
too  much  to  assume  that  Judah  was  sympathizing 
with  the  insurrection,  and  that  a  portion  of  its  terri- 
tory was  occupied,  at  least  for  a  short  time,  as  a 
warning  to  Hezekiah.  When  light  falls  for  us  again 
from  the  disclosures  of  the  monuments  upon  the 
obscure  politics  of  Judah  and  its  neighbors,  we  find 
Jerusalem  itself  threatened  with  destruction,  because 
it  was  in  direct  rebellion  as  a  member  of  a  league  of 
disaffected  states. 

There  is  no  stage  of  Israel's  history  more  satisfactorily 
illustrated  by  the  cuneiform  records  than  this  most 
critical  era.  The  annals  of  the  Assyrian  monarch 
himself  are  preserved  in  their  completeness,  as  far  as 
they  relate  to  the  affairs  of  Judah  and  the  confederate 
insurgents.  Take  up  some  leading  proper  names  that 
occur  in  the  narratives  of  the  books  of  Kings  and  of 
Isaiah  :  Jerusalem,  Lachish  ;  Hezekiah,  Sennacherib, 
and  even  the  remote  and  apparently  unconcerned 
Merodach-baladan  of  Babylon — the  parts  played  by 
all  of  these  in  the  history  of  the  time  are  set  forth  in 
the  inscribed  or  sculptured  memorials  of  Assyria.  In 
particular  a  detailed  account  is  given  of  the  famous 
expedition  of  VOl  B.C.  against  Hezekiah  of  Judah  and 
the  cities  of  the  coast. 

Sennacherib  came  to  the  throne  upon  the  death  of  his 
father,  Sargon,  by  assassination  in  705  n.c.  Mero- 
doch-baladan,  the  usurping  king  of  Babylon,  an  ad- 
venturous and  heroic  Chaldean  from  the  shore-land 
of  the  Persian  Gulf,  lost  no  time  in  seeking  to  advance 
his  aims  against  the  Assyrian  oppressor  of  Babylonia. 
His  career,  of  which  his  relations  with  Hezekiah  form 
but  one  of  the  minor  episodes,  is  given  to  us  with 
comparative  fullness  in  the  inscriptions  of  Sargon  and 
Sennacherib,  and  is  one  of  the  most  interesting  of  all 
ancient  biographies.  He  sent  an  embassy  to  the  king 
of  Judah  with  a  letter  and  presents.  The  ostensible 
object  was  to  congratulate  Hezekiah  upon  his  recov- 
ery from  sickness.  But  the  real  purpose  was  to  en- 
gage him  in  revolt  against  the  common  oppressor. 
Several  states  of  the   coast-land   were  alreadv  disaf- 


ISRAEL.  ''^41 

fected.  In  the  Philistian  cities  Judah  had  been  seek- 
ing influence  since  the  days  of  Uzziah.  Hezelciah 
now  actively  interferes  among  them  to  further  the 
ends  of  the  conspiracy.  Supported  on  the  other  side 
by  the  sympathy,  if  not  the  active  aid,  of  Egypt,  he 
promotes  a  revolution  in  Ekron  by  seizing  its  kinglet, 
who  was  loyal  to  Sennacherib. 

It  will  thus  be  seen  that  the  policy  of  Judah  under 
Hezekiah  had  brought  the  kingdom,  and  with  it  the 
religion  of  Jehovah,  to  the  extremest  point  of  peril. 
From  its  apparently  enviable  position  as  a  protected 
state  under  Ahaz,  it  had  been  brought,  by  a  series  of 
gradual  stages,  foreseen  and  dreaded  by  the  prophets 
of  Jehovah,  to  the  desperate  situation  of  a  rebel  state 
on  its  last  probation.  If  Assyria  should  be  victorious 
in  the  inevitable  struggle — and  Isaiah  at  best  did  not 
fail  to  estimate  and  proclaim  aloud  (chap.  10)  the 
irresistible  might  of  the  Great  King — the  fate  of 
Judah  and  Jerusalem  must  be  exemplary  and  terrible. 
It  was  not  an  isolated  or  a  single  instance  of  insur- 
rection, but  a  revolt  stirred  up  from  the  Nile  to  the 
Tigris,  and  in  that  disturbance  Hezekiah  was  an  arch- 
mover  and  Jerusalem  a  center.  Add  to  this  that  the 
annexation  of  Judah  and  the  occupation  of  Jerusalem 
by  Assyrian  troops  were  most  desirable  objects  to  the 
outraged  sovereign,  who  would  thus  secure  command 
of  the  road  to  Egypt. 

Sennacherib  now  proceeds  to  take  his  revenge.  In  the 
spring  of  VOl  he  marches  with  a  great  army  down 
the  western  coast-land.  He  first  secures  or  regains 
the  allegiance  of  the  greater  portion  of  southern 
Phoenicia,  Tyre  alone  apparently  holding  out  against 
him.  Then  he  proceeds  southward.  At  a  point  per- 
haps nearly  opposite  Samaria  he  divides  his  forces 
into  two  parts.  The  one,  moving  due  south,  has  to 
deal  with  the  revolted  Philistian  cities  along  with 
those  on  the  western  slope  of  the  territory  of  Judah. 
The  other  advances  through  the  heart  of  Hezekiah's 
kingdom.  We  have  no  account  of  the  exact  route 
taken  by  this  expedition.  A  detailed  account  would 
in  any  case  be  impossible,  for  after  the  Judaite  terri- 
tory was  once  entered  the  invading  troops  would 
seem  to  have  divided  into  several  columns  of  attack, 
taking  one  city  after  another  by  assault,  devastating 
wherever  they  moved,  and  spreading  terror  and  dis- 
may all  around  them.  One  glimpse  of  their  march  ap- 
pears to  be  given  us  by  Isaiah  as  he  describes  in  graphic 
and    unusually    excited    language    (chap.   10  :  28-32) 


242  ISRAEL. 


the  progress  of  the  relentless  enemy,  as  he  comes 
through  the  pass  of  Michmash  and  encamps  within 
the  very  environs  of  Jerusalem.  Our  text-passage 
is  the  only  reference  in  the  historical  books  to  this 
awful  campaign  of  carnage,  desolation,  and  dis- 
tress. The  allusion  is  of  such  a  general  character 
that  it  has  ordinarily  been  passed  over  with  little 
notice.  Now  we  may  compare  the  Assyrian  account 
given  in  the  name  of  Sennacherib  himself  :  "  Heze- 
kiah,  the  Judaite,  who  had  not  submitted  to  my  yoke 
— forty-six  of  his  fenced  cities,  and  fortresses,  and 
small  towns  in  their  vicinity  without  number,  by  break- 
ing them  down  with  battering-rams  and  the  strokes 
of  .  .  .  the  assaults  of  the  breach-stormers  and  the 
strokes  of  axes  and  hatchets,  I  besieged  and  took, 
200,150  persons^  small  and  great,  male  and  female, 
horses,  mules,  asses,  camels,  large  cattle,  small  cattle, 
without  number,  and  brought  forth  from  the  midst 
of  them  and  allotted  as  spoil." 

Much  more  do  the  monuments  of  Sennacherib  record  : 
The  surrender  by  the  overawed  Hezekiah  of  the  cap- 
tive king;  of  Ekron  ;  the  blockade  of  Jerusalem  ;  the 
submission  of  Hezekiah  ;  his  payment  of  tribute  ;  the 
course  of  the  campaign  among  the  Philistian  cities  ; 
the  inroad  of  the  Egyptian  army  of  relief  ;  its  crush- 
ing defeat  ;  the  capture  of  Ekron,  Askalon,  and 
Lachish — the  last-named  event  being  set  forth  in  pic- 
torial sculpture.  To  follow  up  these  and  other  trans- 
actions, to  trace  out  their  connection  with  and  proper 
relations  to  the  biblical  narrative  and  the  allusions  of 
prophecy — this  is  a  task  among  the  most  interesting 
and  instructive  of  all  that  are  presented  to  students  of 
the  Old  Testament.  No  less  interesting  and  instruc- 
tive are  the  significant  omissions  of  the  official  As- 
syrian report :  the  failure  to  tell  of  the  second  invest- 
ment of  Jerusalem  and  its  sudden  termination,  to  tell 
of  the  plague-stroke  in  the  marshes  of  Pelusium,  tmd 
of  the  ignominious  retreat  from  Palestine. 

The  purpose  of  these  pages  will  have  been  subserved  if 
it  has  brought  home  to  the  reader  the  importance,  or 
rather  the  necessity,  of  studying  Old  Testament  his- 
tory and  prophecy  in  the  light  of  the  disclosures  of 
the  Assyrian  monuments.  We  apprehend  now,  as 
never  were  apprehended  in  any  intervening  age,  the 
chances  of  its  destruction,  from  the  terrible  and  appar- 
ently just  resentment  of  the  invincible  king  against  an 
obstinate  rebel,  from  the  inexorable  persistence  of 
Assyrian   justice,    from    the    complete  and   absolute 


ISRAEL.  243 

ruin  and  desolation  of  tlie  territory  of  Judah,  from 
the  utter  helplessness  of  the  isolated  capital,  and  of 
the  impoverished  and  humiliated  ruler  who  sat  upon 
the  tottering  throne  of  David,  Above  and  controlling 
all  is  revealed  closer  and  stronger  than  ever  before 
the  arm  of  Jehovah  stretched  out  to  smite  and  to 
save.  /.  F.  McCurdy. 
In  closing  these  helpful  excerpts,  we  refer  the  reader 
to  the  volume  in  vvhich  the  outlines  are  filled  out  : 
'' History,  Prophecy,  and  t/ig  Monuments,''  by  Professor 
J.  F.  McCurdy,  LL.D.,  University   College,   Toronto. 


Specially  ^oted  Points  and  Passages. 

Ill  Old  Testament. 

Extinction  of  Kingdom  of  Israel  by  Deportation  and  Cap- 
tivity, caused  by  Rejection  of  God's  Covenant  and  fla- 
grant, prolonged  Disobedience.  VII.  256-259. 

Extinction  of  Kingdom  of  Judah.  Remnant  carried  into 
Captivity,  from  like  causes.   VII.   452-455. 

Condition  of  Jewish  Exiles  during  the  Captivitv.  VII.  4()S- 
473. 

Relations  of  the  Exiles  from  Judah  to  those  of  Israel.  VII. 
473,  474. 

Prophecies  of  Dispersion  among  the  nations.  Jer.  15:4. 
VIII.    466,  467,  473. 

Prophecies  of  Return.  Jer.   16  :  15.  VIII.  473. 

Preservation  of  the  People  of  Israel  through  the  Centuries. 
III.  578  ;  VIII.  562.  Four  Centuries  Between  the  Testa- 
ments. History  and  Literature  of  the  Jewish  People.  VII. 
616-634. 

Ill  New  Testaineiit. 

Place  and  Mission  of  the  Jewish  People  in  relation  to  Chris- 
tianity. John  4  :  22.  Salvation  is  of  the  Jews.  X.  102. 
Acts  7  :  38.  Who  received  living  oracles  to  give  unto  us. 
Rom.  9  :  4,  5.  Whose  is  the  adoption,  and  the  glory,  and 
the  covenants,  and  the  giving  of  the  law,  and  the  service 
of  God,  and  the  promises,  whose  are  the  fathers,  and  of 
whom  is  Christ  as  concerning  the  flesh.  XL  244,  245. 
Rom.    11   :  11,  12,  15,  17,  23-26.    XL   252-255. 

Historical  Summaries  :  1.  Jewish  History  to  Herod  the  Great. 
2.  Jerusalem  and  Rome.  3.  Destruction  of  Jerusalem  and 
Extinction  of  the  Jewish  State.  4.  Outline  of  Subsequent 
History.   X.    646-652. 

See  Kingdoms  of  Israelitish  History. 


244  ISRAEL. 


Coiiceriiiiig  the   Fviture  of  the  Jewish  People. 

The  trend  of  Jewish  migration  at  the  present  is  westward, 
and  farther  than  ever  from  the  old  land  of  Israel.  There 
are  about  four  times  as  many  Jews  now  m  New  York  City 
as  there  are  in  the  whole  of  Palestine.  Tens  of  thousands 
are  going  to  the  Argentine  Republic  in  South  America. 
They  seem  to  be  more  and  more  torn  loose  from  territo- 
rial attachments,  and  the  great  future  of  the  Jewish  race 
seems  to  be  about  to  be  wrought  out  in  the  free  air  of 
America. 

The  return  of  the  Jews  is  to  be  a  spiritual  return  to  Christ, 
their  Messiah  and  Lord.  The  marvelous  prophecies  in 
Ezekiel  40  to  48,  clothed  in  priestly  language  and  figures 
which  speak  of  a  readjustment  of  the  configuration  of  Pal- 
estine, of  a  temple  a  mile  square,  and  a  special  sacred  "  ob- 
lation" or  temple  area  fifty  miles  square,  clearly  refer  in 
splendid  imagery  to  the  future  glories  of  the  Church  of 
Jesus  Christ,  and  the  "waters"  flowing  from  beneath  the 
sanctuary  point  to  the  life-giving  streams  of  the  Gospel 
dispensation,  which  are  destined  to  vitalize  and  bless 
all  mankind.  A  literal  fulfillment  of  those  extraordinary 
prophecies  is  manifestly  physically  impossible  without  the 
most  stupendous  miracle  ever  performed.  The  literal  in- 
terpretation of  the  prophecies  with  regard  to  the  "return" 
of  the  Jews  is  therefore  extremely  improbable. 

According  to  the  New  Testament,  "  he  is  not  a  Jew  who  is 
one  outwardly."  "They  are  not  all  Israel  who  are  of  Is- 
rael. '  When  a  Jew  believes  in  Christ  he  becomes  by  faith 
a  son  of  Abraham.  The  Christian  Church  to-day  is  the 
Israel  of  God,  and  all  believing  Jews  who  enter  the  Church 
become  Israelites. 

Two  lines  of  prophecy  run  through  the  Old  Testament,  one 
pointing  to  the  Messiah  and  the  other  to  the  future  of  the 
Jews.  If  we  take  one  literally,  we  must  the  other.  If  we 
take  one  spiritually,  we  must  the  other.  If  we  say  that 
the  future  of  the  Jews  is  a  literally  material  future  ;  that 
they  are  to  return  to  Palestine,  rebuild  Jerusalem,  recon- 
struct the  temple,  its  altars,  ritual,  and  ceremonies,  and 
that  all  the  world  is  literally  to  "  go  up  once  a  year  to 
Jerusalem"  to  worship,  and  that  the  destruction  of  the 
temple  by  Titus  was  only  an  incidental  matter,  a  tem- 
porary disappearance  of  the  temple,  as  when  destroyed  by 
the  King  of  Babylon,  and  that  it  is  to  be  restored  in  all 
its  details,  services,  and  typical  rites,  then  we  are  bound 
to  say  that  the  Messiah  was  to  beanearthly  king,  and  that 
He  has  never  come.  But  if  we  claim  that  Jesus  of  Nazareth 
was  the  true  Messiah,  our  atoning  High  Priest,  and  that 


JOY. 


JOY.  245 

the  Epistle  to  the  Hebrews  rightly  declared  the  whole 
Jewish  dispensation,  with  its  types,  symbols,  sacred  per- 
sons, and  rites  and  victims  to  have  been  fulfilled  in  Christ, 
and  done  away  forever  in  Christ,  the  only  Priest  and 
Sacrifice,  then  we  must  believe  that  all  the  figurative  glo- 
rious language  in  the  Old  Testament  with  regard  to  the 
return  of  the  Jews  refers  to  their  spiritual  return  to  Christ, 
their  Saviour,  and  their  glorious  reception  by  faith  into 
the  great  company  of  Christ's  disciples,  who  constitute 
the  Christian  Church. 

The  Apostle  Paul  says  of  Israel's  future  that  "  when  the  full- 
ness of  the  Gentiles  shall  have  come  in,  then  all  Israel 
shall  be  saved.''  Surely  this  is  a  more  glorious  future  than 
a  deportation  to  the  narrow  confines  of  Palestine,  to  set 
up  again  the  old  scaffolding  of  sacrifices  and  burnt  offer- 
ings which  was  torn  down  forever  when  the  veil  of  the 
temple  was  rent  as  Christ  our  Saviour  died  on  the  Cross. 
Before  the  times  of  Jesus  of  Nazareth  Judaism  led  to 
Christ  ;  since  His  advent,  it  leads  a.v!?iy  froiii  Christ. 

God  in  His  providence  has  made  very  clear  the  duty  of  the 
Church  of  Christ  with  regard  to  the  Jews.  He  is  locating 
them  in  the  centers  of  Christian  light  and  liberty,  and  pre- 
paring the  way  for  their  evangelization.  Judaism  in  Eng- 
land and  America  is  undergoing  a  process  of  liberalization, 
if  not  of  disintegration.  The  traditions  of  the  Talmud 
cannot  stand  against  the  light  and  education  of  the  nine- 
teenth century. 

The  Jews  are  our  fellow-citizens,  neighbors,  and  friends. 
Many  of  them  are  men  of  true  nobility  of  character.  They 
admit  the  beauty  of  the  character  of  Jesus  of  Nazareth, 
and  need  only  the  enlightening  power  of  the  Holy  Spirit 
to  accept  Him  as  their  Messiah. 

The  great  future  in  gathering  of  the  Jewish  people  to  Christ 
will  no  doubt  be  on  this  continent  of  America.  God  is 
bringing  them  here  in  multitudes,  and  laying  the  burden 
of  their  salvation  upon  the  heart  of  the  Church  of  Christ. 
H.  H.  Jessop. 


Throughout  the  Scriptures  disclosed  as  the  effect  of  trustful 
obedience,  and  the  accompaniment  of  grateful  recognition 
of  Divine   goodness   and    mercy.     Joy  was   a  prominent 


246  JOT. 


element  in  all  the  appointed  Feasts  of  Israel.  These  were 
expressl}'  designed  as  Festivals  of  Praise,  Thanksgiving, 
and  Gladness.  Indeed,  Praise  and  Joy  together  constitute 
the  burden  of  many  Psalms,  the  spirit  of  every  Song,  the 
key-note  of  saintl}^  expression  and  experience  in  the  entire 
O.  T.  history.  And  the  same  design  of  God,  in  the  pro- 
duction of  grateful  joy  as  the  result  of  obedient  trust, 
appears  in  repeated  words  of  Christ  and  the  N.  T.  writers. 
A  few  texts  only  can  be  noted  : 

Old  Testament:  Deut.  IG  :  ll.  Thou  shalt  rejoice 
before   the    Lord    thy  God.   II.  411,  2.  Lev.  23  :  40. 

II.    421.  Deut.    12:18.   Rejoice    in    all    that    thou 

puttest  thy  hand  unto.   II.  662.  Deut.  26  :  11.    Re- 

joice in  all  the  good  which  the  Lord  hath  given  thee 
and  thy  house.  II.  675.  Ps.  5  :  11.  Those  that  trust 
rejoice.   IV.   67.  Ps.  37  :  4.  Delight  thyself  in  the 

Lord,  and  He  shall  give  thee  the  desires  of  thy  heart. 

IV.  274.  Ps.  97  :  12.  Rejoice  in  the  Lord  and  give 
thanks.  V.  159.  Ps.    118  :  15.  Voice   of    rejoicing. 

V.  284.  Ps.  149  :  2.  Rejoice  and  be  joyful.  V.  497. 
Isa.  12:3.  With  joy  shall  ye  draw.  VIII.  83.'  Isa. 
41  :  16.  VIII.  216.  Neh.  8  :  10.  Joy  of  the  Lord  is 
your  strength.  VII.  563-565.  Hab.  3  :  18.  Yet  I  will 
rejoice.  IX.  521,  2.  Ps.  32  :  11.  Be  glad,  rejoice, 
be  joyful.  IV.  245,  246.  Ps.  13  :  5.  IV.  104.  Ps. 
21  :  6.  IV.  167.  Ps.  33  :  1.  IV.  247.  Ps.  43  ;  4.  IV. 
391.          Ps.  104  :  34.   V.  202.  Ps    119  :  111.    V.  334. 

New  Testament:  John  15:.ll.  That  your  joy 
might  be  full.  X.  491.  John  16  :  22,  24.  Your  joy 
no  man  taketh  from  you.  Ask  and  receive  that  your 
joy  be  full.  X.  502.  John  17:  13.  My  joy  fulfilled 
in  them.  1  John  1  :  4.  These  things   we  write  that 

your  joy  may  be  full.  Rom.  5:11.  We  joy  in  God, 
through  our  Lord  Jesus  Christ.  XI.  218.  Phil.  4  :  4. 
Rejoice  in  the  Lord  alway,  again  (third  time)  I  say, 
Rejoice.  XI.  462.  1  Thes.  5  :  16.   Rejoice  evermore. 

XI.  495.  1  Tim.  6:17.  Who  giveth  us  richly  all 
things  to  enjoy.  XI.  526,  7.  Christ's  word,  "Be  of 

good   cheer."  Matt.  9  :  2.  Matt.  14:27.    (His  last 

word.)  John  16  :  23. 

Hints  as  to  present  enjoyment.  Prov.  15  :  15. 
Cheerful  countenance.  Cheerful  heart.  VI.  332.  Prov. 
17  :  22.  VI.  348.  Eccles.  5  :  18,  19.  VI.  474.  Eccles. 
7:14.  VI.  485.  Eccles.  8  :  15.   VI.  494.  Eccles. 

9  :  7.   VI.  497,  8.         Eccles.  11  :  9.  VI.  511,  2. 


JUDGES,    CIVIL.  247 

Alliances  of  Joy  :  Righteousness,  peace,  and  joy 
in  the  Holy  Ghost,  as  elements  of  the  indwelling 
kingdom    of    God.   Rom.    14:17.  XI.   269.  Hope, 

peace,  and  faith.  Rom,  15  :  13.  The  God  of  hope 
fill  you  with  all  joy  and  peace  in  believing.  XI  273. 
Love,  peace,  longsuffering,  kindness,  goodness,  meek- 
ness, self-control.  Gal.  5  :  22.  XI.  407.  Hope,  faith, 
and  love,  the  conditions  of  joy.  1  Pet.  1  :  8.  XL  647. 
Doing  Good.  Eccles.  3  :  12.  Rejoice  and  do  good. 
VI.  460,  461. 

Fullness  of  Joy,  a  final  and  abiding;  experi- 
ence. Ps.  16  :  11.  In  Thy  presence  is  fullness  of 
joy,     pleasures    for    evermore.  IV.    122-125.  Ps. 

17  :  15.  Satisfied,  when  I  awake,  with  Thy  likeness. 
IV.  129-133.  Jude  24.  Faultless  before  the  pres- 
ence of  His  glory  in  exceeding  joy.  XI.  711,  See 
Faith,  p.  117  ;  Hope,  p.  200  ;  Love  ;  Peace. 

[The  out-and-out  Christian  is  a  joyful  one.  The  half- 
and-half  Christian  is  the  kind  that  a  great  many  of 
you  are— little  acquainted  with  the  joy  of  the  Lord. 
Why  should  we  live  half  way  up  the  hill,  and  swathed 
in  mists,  when  we  might  have  an  unclouded  sky  and 
a  visible  sun  over  our  heads  if  we  would  climb  higher 
and  walk  in  the  light  of  his  face  ?  Alexander  Mac 
Laren.  ] 


JUDGES,  CIVIL.     > 

Characterized  and  Charged  by  Moses. 

Requisites  of  Ability  and  Character.     Ex.   18  :  2i, 

22,   Able  men,  such  as  fear  God,  men  of  truth,  hating  unjust 
gain.   II.  480. 

Cliarg-ed  by  Moses.     Ex.  23  :  6-8.       Deut.  l  :  17.       Lev. 
19  :  15.  Deut,  16  :  18-20.   II.  486. 

See  Civil  Government. 


J48  JUDGMENT  OF  OOD. 


JUDGMENT    OF    GOD. 

1.  Upon  Nations  and  Individuals  in  this  life.    2. 
Final  and  Abiding  Judgment  upon  the  Race. 

I.  God's  Judgments  upon  Peoples  and  Per- 
sons on  efirth. 

Judgment  His  ''strange  work."  Isa.  28:21.  VIII. 
141,  2.  Ps.  9:16.  Lord  is  known  by  the  judg- 
ments He  executeth.  IV.  89.  Ps.  99  :  4.  Thou 
executest  judgment.  V.  163.  Ps.  103  :  6.  Execut- 
eth judgment  for  oppressed.  V.  182.  Prov.  29  :  26. 
Every  man's  judgment  cometh  from  the  Lord.  VI. 
419.  Isa.  3  :  10,  11.  VIII.  30.  Jer.  23  :  5.  He 
shall  execute  judgment  in  the  land.  VIII.  505. 
Rev.  16  :  7.  True  and  righteous  are  His  judgments. 
Dan.  7  :  9-14.   IX.  274-277. 

All  His  Judgments  executed  solely  in  the  interest  of 
Righteousness  and  Mercy,  of  Man's  Redemption. 
Isa.  26  :  9.  When  Thy  judgments  are  in  the  earth 
the  inhabitants  will  learn  righteousness.  VIII.  127. 
Isa.  30  :  18.  God  of  judgment  that  He  may  have 
mercy.  VIII.  152.  Ps.  101  :  1.  Mercy  and  judg- 
ment. V.  170.  Ps.  89:  14.  Righteousness  and 
judgment  the  habitation  of  Thy  throne.  Mercy  and 
truth  go  before  (as  heralds).  V.  98.  Joel  2  :  11-14. 
IX.  395,  396.  Isa.  63  :  4.  The  day  of  vengeance 
was  in  Mine  heart,  and  the  year  of  My  redeemed  is 
come.  VIII.  365,  6.  James  2  :  13.  Mercy  glorieth 
against  judgment.  Amos  4  :  12.  Because  I  will 
do  this,  prepare  to  meet  thy  God.    IX.  415. 


II.  Final  Judgment ;  Christ  the  Judge. 

Ps.  9  :  8.  He  shall  judge  the  world  in  righteousness. 
IV.  88.  Acts  17  :  31.  XI.  127.  Eccles.  3  :  15,  16, 
17.  God  shall  judge  the  righteous  and  the  wicked. 
VI.  462,  3.  John  5  :  22.  Hath  committed  all  judg- 
ment to  the  Son.  X.  130.  Description  of  the 
Judgment.  Matt.  25  :  31-46.  Note  the  determining 
principle  of  vs.  40,  45  :  Done  it  .  .   .  did  it  not  unto 


JUSTIFICATION.  --^-^ 

Me.   X.   460-463.  Rom.  14  :  10.   Stand  before  the 

judgment-seat.  XI.    268.  2    Cor.    5  :  10.    All    be 

made  manifest  before  the  judgment-seat  of  Christ, 
that  each  may  receive  according  to  what  he  hath 
done    XI.    362,  3,  Heb.   9  :  27.   After  death  the 

judgment.   XI.    589.  Rev.   20  :  11-15.  The   dead, 

small  and  great,  stand  before  God.  The  books 
opened.  XI.  768,  770-773. 

See  Condemnation,  pp.  93,  94. 


JUSTIFICATION. 


Note. — This  Topic  is  largely  treated  in  the  consideration  of  Faith, 
on  pages  120-122.  As  supplementary  to  this  direct  treatment 
those  pages  should  be  first  carefully  studied. 


Meaning  of  the  Words,  Justify,  Justification. 

Gr.  Dikaioo,  Dikaioma,  Dikaiosis. 

In  Paul's  usage,  the  word  "justify"  denotes  a  forensic 
act,  the  making  of  a  declaration,  the  pronouncing  of  a 
judgmetit,  rather  than  a  moral  process  of  making  just 
through  an  infusion  of  righteousness.  Stevens,''  Paul- 
ine Theology  y 

The  verb  ''justify'  means  properly  to  pronounce  righteous. 
It  has  relation  to  a  verdict  pronounced  by  a  judge.  In 
so  far  as  the  person  "  pronounced  righteous"  is  not  really 
righteous  it  has  the  sense  of  "  amnesty"  or  "  forgive- 
ness." But  it  cannot  mean  to  make  righteous.  There 
may  be  other  influences  which  go  to  make  a  person 
righteous,  but  they  are  not  contained,  or  even  hinted  at, 
in  the  word  "justify."  That  word  means  "  to  declare 
righteous,"  "to  treat  as  righteous;"  it  may  even  mean 
"  to  prove  righteous  ;"  but  whether  the  person  so  de- 
clared, treated  as,  or  proved  to  be  righteous  is  really 
so,  the  word  itself  neither  affirms  nor  denies.  .  .  .  The 
facts  of  language  are  inexorable  ;  the  words  "justify," 
"to  be  justified,"  are  rightly  said  to  be  forensic  ;  they 
have  reference  to  a  judicial  verdict,  and  to  nothing  be- 
yond.     William  Sanday,  "Com.  on  Romans." 


250  JU8TIFJCATI0N. 


Justification  and  Law. 


As  a  forensic  term,  Justification  has  direct  relation 
to  Law,  and  implies  that  in  some  way  satisfaction 
has  been  made  to  a  broken  and  therefore  con- 
demning Law. 

[In  the  doctrine  of  justification,  the  gospel  is  most 
radically  distinguished  from  a  merely  legal  sys- 
tem, and  from  any  moral  system  which  rests  on 
merely  legal  ideas.  These  make  personal  obedi- 
ence, conformity  to  law,  to  be  the  only  ground  of 
acceptance.  In  justification,  acceptance  is  on  the 
ground  of  what  Christ  has  done,  of  His  merits — 
of  what  another  has  done  for  us  in  our  stead. 
The  ends  of  the  law  are  so  far  satisfied  by  what 
Christ  has  done,  that  the  sinner  can  be  pardoned. 
The  law  is  not  merely  set  aside,  but  its  great  ends 
are  answered  by  what  Christ  has  done  in  our  be- 
half. An  internal  change  is  always  a  si/ie  qua 
non  of  justification,  but  not  its  meritorious 
ground.  Justification  is  a  finished  work  ;  sancti- 
fication  is  a  gradual  work.  In  justification,  sins 
are  pardoned  ;  in  sanctification,  they  are  subdued. 
Justification  is  from  guilt  ;  sanctification  is  from 
defilement.     H.  B.  Sutit/i.'] 


No  Self-Justification  by  the  Subjects  of 
Law,  throuj»ii  Deeds  required  by  the 
Law. 

Ps.  143  :  2.  In  Thy  sight  no  man  living  is  justified 
V.  462.  Rom.  3  :  20,  23.  By  the  works  of  the 
law  shall  no  flesh  be  justified  in  His  sight  ; 
for  through  the  law  cometh  the  knowledge  of 
sin.  For  all  have  sinned,  and  fall  short  of  the 
glory   of   God.    XI.    209.  Gal.    3  :  10-12.    As 

many  as  are  of  the  works  of  the  law  are  under 
a  curse  ;  for  it  is  written.  Cursed  is  every  one 
which  continueth  not  in  all  things  that  are 
written  in  the  book  of  the  law,  to  do  them. 
Now  that  no  man  is  justified  by  the  law  in  the 
sight  of  God,  is  evident  ;  for,  The  righteous 
shall  live  by  faith  ;  and  the  law  is  not  of  faith  ; 
but,  He  that  doeth  them  shall  live  in  them. 
XI.  399. 


JUSTIFICATION.  251 


God  the  Sole,  Adequate  Jvistifier. 

Rom.  8  :  34.  It  is  God  that  justifieth  ;  who  is  he 
that    shall    condemn  ?  Rom.   3  :  -JG.   That    He 

might  Himself  be  just,  and   the  Justifier  of  him 
that  hath  faith  in  Jesus. 

Justification  an  Act  of  Grace. 

Rom.  3  :  24.  Being  justified  freely  by  His  grace 
through  the  redemption  that  is  in  Christ  Jesus. 
Rom.  5  :  20,  21.  'J  he  law  came  in  beside,  that  the 
trespass  might  abound  ;  but  where  sin  abounded, 
grace  did  abound  more  exceedingly  ;  that,  as  sin 
reigned  in  death,  even  so  might  grace  reign 
through  righteousness  unto  eternal  life  through 
Jesus  Christ  our  Lord. 

[Justification  is  absolute  and  free.  It  is  simply  an 
act  of  grace  which  rescues  ns  at  once  a.n<\  forever 
from  all  the  penalties  of  law,  and  ensures  the 
Divine  mercy  through  all  the  changes  of  our  ever- 
lasting being.  Less  than  this  would  not  be  an 
adequate  expression  of  Infinite  Love,  nor  an 
adequate  exponent  of  the  value  of  Christ's  sacri- 
fice.] 


Ground  of  Justification  Twofold  : 

1.  Essential    and    Meritorious.      2.  Conditional 
and  without  Merit. 

Like  the  other  Related  Truths  touching  Man's  Salvation, 
Justification  has  a  Divine  and  a  Human  Side. 

1.  The    Essential    and    Meritorious    Ground    of 
Justification.     Its   Divine   Side. 

This  is  the  Seif-Sacriflcial,  Atoning  Act  of  Christ  in 
man's  bciialf,  including  His  Death  and  His  Resur- 
rection. 

Isa.  45  :  21,  24,  25.  A  just  God  and  a  Saviour.  Only  in 
the  Lord  is  righteousness  and  strength.  In  the  Lord 
shall  all  the  seed  of  Israel  be  justified  and  shall 
glory.  VIII.  239-241.  Jer.  23  :  6.  The  Lord  our 
Righteousness.  VIII.  505.  Isa.  53  :  11.  My  right- 
eous servant  shall  justify  many.  VIII.  297. 


252  JUSriFJCA  HON. 


Rom.  3  :  24,  25.  Being  justified  freely  through  the 
redemption  that  is  in  Christ  Jesus. 

[Justified  through  paj^ment  of  the  ransom-price  (apolo- 
trusis)  by  Christ.  The  work  of  Christ  in  deliver- 
ing men  from  sin  is  here  figuratively  represented  as 
the  giving  of  a  purchase-price  for  their  release,  as 
captives  in  war  were  often  ransomed.  The  death 
of  Christ  is  here  thought  of  as  constituting  the 
purchase.     Stevens.'\ 

Whom  God  set  forth  to  be  a  propitiation,  through 
faith,  by  His  blood,  to  show  His  righteousness,  be- 
cause of  the  passing  over  of  the  sins  done  afore- 
time. XI.  209.  Rom.  5  :  0.  Justified  by  His  blood. 
Acts  13  :  39.  By  Him  every  one  that  believeth  is 
justified  from  all  things.  XI.  9V.  2  Cor.  5  :  21. 
Him  who  knew  no  sin  He  made  to  be  sin  on  our 
behalf,  that  we  might  become  the  righteousness  of 
God  in  Him.  XI.  366.  Gal.  3:11,  13.  Christ  re- 
deemed us  from  the  curse  of  the  law,  having  become 
a  curse  for  us,  as  it  is  written,  etc.  XI.  399.  Rom. 
5  :  16-21.  XI.  215.  1  Cor.  6  :  11.  Justified  in  the 
name  of  the  Lord  Jesus  Christ. 

[Paul's  thought  of  God's  nature  is  that  the  love  of 
God  in  effecting  man's  salvation  and  in  remitting 
punishment  for  sin  must  afiirm  and  maintain  its 
inviolable  holiness.  This  is  done  by  affording  in 
the  work  of  Christ  a  substitute  for  punishment, 
which  at  the  same  time  meets  the  ends  of  punish- 
ment. Thus  the  work  of  Divine  love  which  God 
wrought  in  Christ  meets  at  once  the  ends  of  the 
Divine  mercy  and  of  the  Divine  righteousness,  not 
because  Christ  accomplishes  a  reconciliation  of 
them  as  if  they  had  been  until  then  in  antagonism, 
but  because  since  they  are  in  eternal  harmony  the 
Divine  love  could  choose  and  pursue  a  mode  of  sal- 
vation which  should  adequately  reveal,  vindicate, 
and  satisfy  both.  God  is  both  just  and  Justifier, 
with  no  suggestion  of  contradiction  or  inconsis- 
tency, because  His  eternally  harmonious  moral 
attributes  are  alike  operative,  and  in  their  opera- 
tion alike  satisfied  in  the  saving  work  of  Christ. 
Steve /is.'\ 

Christ's    Resurrection    also    related  to    Justifi- 
cation. 

Rom,  4  :  25.  Raised  for  our  justification.   XI.  213.  Rom. 

5  :  10,  11.   If  reconciled   by  His  death,  much   more,  saved 


JUSTIFICATION.  253 

by  His  life.  XI.  217.  Rom.  5  :  17.  They  that  receive  the 
gift  of  righteousness  shall  reign  in  life  through  Jesus 
Christ.   XI.  221.  Titus  3  :  7.    Being  justified  we   might 

be  made  heirs  according  to  the  hope  of  eternal  life. 


2.  Conditional  Ground  of  Justification.     Its  Hu- 
man  Side. 

Tliis  i!«  Faith  in  Hie  Liorcl  Jcsu§  €iiri§t ;  tiiat  i§,  Per- 
sonal Trust  in  a  Personal  God,  in  the  Ood-Man  as 
a  Redeemer  and  Saviour,  an  Eternal  Deliverer 
from  the  Consequences  and  from  the  Power  of  Sin, 
together  with  an  Assured  Conviction  of  the  Suffi- 
ciency of  His  Seif-Sacrifice,  and  Confident  Reliance 
upon  His  Redeeming  Work  for  us  and  in  us. 

This  Faith,  as  already  stated  (p.  118),  "is  an  accept- 
ance, a  renunciation  of  claim,  a  confession  of  un- 
worthiness,  an  act  of  homage  to  God's  grace.  It  is 
without  merit,  but  not  without  excellence.  It  is  the 
very  opposite  to  a  meritorious  claim  upon  God's 
mercy  ;  but  there  is  an  ethical  excellence  in  the 
renunciation  of  such  claim  because  it  is  the  essence 
of  the  obedient  and  teachable  spirit." 

In  the  Old  Testament  we  find  the  statement.  Ps. 
143  :  2.  In  Thy  sight  no  man  living  is  justified  (or 
righteous).  And  in  the  Book  of  Job,  the  question 
is  twice  asked,  once  by  Job  himself  (chap.  9  :  2),  and 
again  by  Bildad  (chap.  25  :  4),  How  can  man  be 
just  with  God?  VI.  59,  60,  14U.  And  in  one  of  the 
later  Prophets  we  find  the  answer  in  indirect  form. 
The  trusting,  spiritually-minded,  far-seeing  and  ex- 
ultant believer,  Habakkuk,  "  standing  in  his  watch 
upon  the  tower,"  where  God  had  set  him,  looking 
and  listening  for  the  vision  and  yoice  of  Jehovah,  is 
bidden  to  record  the  vision  and  the  utterance  as 
vouchsafed,  "that  he  may  run  that  readeth  it." 
And  the  central  truth  of  his  message  for  the  time 
and  the  generations  to  come  is  this  : 

The  just  shall   live  by   his  faith.  IX.  509-513. 

Twice  does  Paul  cite  and  interpret  more  fully  these 
words  of  the  Prophet.  Rom.  1  :  17.  For  therein 
(in  the  Gospel)  is  revealed  a  righteousness  of  God 
by  faith  unto  faith  ;  as  it  is  written,  The  righteous 
shall  live  by  faith.  XI.  201.  Gal.  3  :  11,12.  Now 
that  no  man  is  justified  by  the  law  in  the  sight  of 
God,  is  evident  ;  for.  The    righteous  shall  live  by 


254  JUSTIFICATION. 


faith  ;  and  the  law  is  not  of  faith  ;  but,  He  that 
doeth  them  shall  live  by  them.  XI.  399.  A  third 
time  the  Prophet  is  cited  and  his  vision  referred 
to  :  by  the  writer  to  the  Hebrews  (10th  chap.,  37th 
and  38th  verses)  :  For  yet  a  very  little  while,  He 
that  Cometh  shall  come,  and  shall  not  tarry.  But  the 
(my)  righteous  one  shall  live  by  faith. 
As  we  have  seen,  pages  120-122,  the  New  Testament 
Epistles  abound  in  texts  and  whole  passages,  both 
affirming  and  implying  the  exercise  of  Faith  to  be 
an  essential  condition  of  the  Divine  act  of  Justifica- 
tion. Rom.  3  :  22.  The  righteousness  of  God 
through  faith  in  Jesus  Christ  unto  all  them  that  be- 
lieve. V.  25.  Justified  freely  by  His  grace  through 
the  redemption  that  is  in  Christ  Jesus,  ...  a  pro- 
pitiation, through  faith,  by  His  blood.  Rom. 
4  :  3,  5.  Abraham  believed  God,  and  it  was  reckoned 
unto  him  for  righteousness.  To  him  that  worketh 
not,  but  believeth  on  Him  that  justifieth  the  un- 
godly, his  faith  is  reckoned  for  righteousness. 
Rom.  10  :  4.  For  Christ  is  the  end  of  the  law  for 
righteousness  to  every  one  that  believeth.  Gal. 
2  :  16.  We  believed  on  Christ  Jesus,  that  we  might 
be  justified  by  faith  in  Christ.  Phil.  3  :  9.  Not 
having  a  righteousness  of  mine  own,  even  that  which 
is  of  the  law,  but  that  which  is  through  faith  in 
Christ,  the  righteousness  which  is  of  God  by  faith. 
2  Pet.  1  :  1.  Like  precious  faith  with  us  in  the 
righteousness  of  our  God  and  Saviour  Jesus  Christ. 


Effects  of  Justification  by  Faith. 

A  series  of  subliming-,   sustaining  and  satisfy- 
ing' spiritual  experiences. 

Rom.  5  :  l-o,  9,  11.  Being,  therefore,  justified  by  faith,  we 
have  peace  with  God  through  our  Lord  Jesus  Christ  ; 
through  whom  also  we  have  had  our  access  by  faith 
into  this  grace  wherein  we  stand,  and  rejoice  in  hope  of 
the  glor}'  of  God.  We  glory  in  tribulations  also  ;  know- 
ing that  tribulation  worketh  patience  ;  and  patience, 
probation  ;  and  probation,  hope  ;  and  hope  putteth  not 
to  shame  ;  because  the  love  of  God  hath  been  shed 
abroad  in  our  hearts  through  the  Holy  Ghost  which 
was  given  unto  us.  Being  justified  by  His  blood,  we 
shall  be  saved  from  the  wrath  of  God  through  Him. 


JUSTIFICATION.  -^^ 

And  not  only  so,  but  we  also  rejoice  in  God  through  our 
Lord  Jesus  Christ.   XI.  2U-218.  Rom.  8  :  30,  34,  38, 

89.  Whom  He  justified,  them  He  also  glorified.  It  is 
God  that  justifieth  ;  who  is  he  that  shall  condemn  ?  It  is 
Christ  Jesus  that  died,  yea  rather,  that  was  raised  from 
the  dead,  who  is  at  the  right  hand  of  God,  who  also 
maketh  intercession  for  us.  For  I  am  persuaded  that 
neither  death,  nor  life,  nor  angels,  nor  principalities, 
nor  things  present,  nor  things  to  come,  nor  height,  nor 
depth,  nor  any  other  creature,  shall  be  able  to  separate 
us  from  the  love  of  God,  which  is  in  Christ  Jesus.  XI. 
240-243.  1  Cor.  13  :  13.  Now  abideth  faith,  hope,  love, 
these  three.  XL  327.  1  Pet.  1  :  V,  8.  That  the  trial  of 
your  faith  might  be  found  unto  praise  and  honor  and 
glory  at  the  appearing  of  Jesus  Christ  ;  in  whom  believ- 
ing, ye  rejoice  with  joy  unspeakable  and  full  of  glory  ; 
receiving  the  end  of  your  faith,  even  the  salvation  of 
your  souls.    XI.  647. 


Evidence  or  Proof  of  Actual  Justification  found 
in  tlie  Life  and  WorliS  of  Faitli. 

The  Scriptural  support  of  this  truth  is  abundantly  found  in 
the  Epistle  to  the  Hebrews,  and  in  the  Epistle  of  James, 
with  many  direct  and  inferential  statements  of  Paul,  Peter 
and  Johnl  The  Eleventh  Chapter  of  Hebrews  records,  in 
briefest  form,  the  deeds  of  many  signal  exemplars  of  the 
fact,  the  force,  and  the  marvelous  effects  of  a  justifying 
faith.  And  the  record  proves  the  faith  by  the  deeds  and 
suffering  endurances  of  the  life.  Abel  "  offered  an  excellent 
and  acceptable  sacrifice. "  Enoch's  lif e  "  had  been  well-pleas- 
ing unto  God,"  and  his  exalted  faith  and  faithful  life  (Jude 
14,  15)  was  rewarded  with  translation.  Noah  builded  the 
Ark,  in  believing  obedience  to  the  Divine  command,  and  so 
"became  heir  of  the  righteousness  which  is  by  faith." 
Abraham,  at  the  same  command,  "  went  out,  not  knowing 
whither  he  went,"  "  became  a  sojourner  in  the  land  of 
promise,  not  his  own  ;  for  he  looked  for  the  City  which 
hath  the  foundations,  whose  builder  and  maker  is  God." 
His  faith  was  tried  and  proved  when  he  "offered  up  Isaac." 
And  so  we  may  follow  on  through  the  wonderful,  most  sug- 
gestive and  impressive  record,  including  Isaac,  Jacob, 
Joseph,  Moses,  Rahab,  Gideon,  Barah,  "David  also  and 
Samuel,  and  the  Prophets,  who  through  faith  subdued 
kingdoms,  wrought  righteousness,  obtained  promises,  from 
weakness  were  made  strong."    "  And  these  all  had  witness  borne 


256  KINGDOM  OF  GOD.     KINGDOM  OF  HEAVEN. 

to  them  through  their  faith,''  the  7uif/icss  or  evidence  of  their 
sublime  life-deeds  and  sufferings  to  the  vital  energy  of  their  faith. 

James  2  :  17,  22,  23.  Faith,  if  it  hath  not  works,  is  dead  in  it- 
self. Faith  wrought  with  his  (Abraham's)  works,  and  by 
works  was  faith  made  perfect ;  and  the  Scripture  was  ful- 
filled which  saith,  Abraham  believed  God,  and  it  was  reck- 
oned to  him  for  righteousness.    XI.  627,  630,  631. 

Note,  to  the  intelligent  Bible-reader.  Paul  alone  treats  this 
theme  radically  and  exhaustively,  in  Romans,  chap.  3  :  20- 
31,  and  the  entire  Fourth  and  Fifth  Chapters.  With  the 
outline  presented  here  and  on  pages  117-122,  its  study 
ought  to  be  relieved  of  difficulty,  and  this  great  and  most 
precious  truth  understood,  appreciated,  and  gratefully  re- 
joiced in  by  every  right-hearted  Christian  believer.  This 
theme  mastered  may  well  be  followed  by  the  Sixth  of  Ro- 
mans, of  which  the  essential  truth  is  sanctification.  This 
again,  by  the  Seventh  Chapter,  of  which  the.  practical  teach- 
ing concerns  the  great  sotd  conflict  carried  on  through  the  life 
in  the  flesh.  The  chapter  is  replete  with  encouragement  and 
help,  because  it  discloses  \.\ve.  fact  of  inward  conflict,  the  im- 
potence of  our  own  unaided  effort  in  struggle,  and  the  as- 
surance of  needed  and  abundantly  promised  Divine  aid,  to 
give  us  repeated  victories  and  final  triumph.  This  triumph 
comprises  the  core  and  substance  of  the  Apostle's  exalted 
and  inspiring  utterances,  in  the  Eighth  Chapter,  the  larger 
part  of  which,  especially  the  closing  verses,  should  be  fixed- 
ly set  in  the  thought,  and  memorized,  pondered  and  fed 
upon  by  the  heart  of  the  Christ-trusting  and  loving  Chris- 
tian. 


KINGDOM  OF  GOD.     KINGDOM  OF  HEAVEN  (Matthew 
only). 

[The  Kingdom  is  the  immanent  Church,  the  Church  the  explicated 
Kingdom.  Fairbairn.  In  Paul's  use,  the  Kingdom  of  God 
stands  (1)  as  a  name  for  the  principles  or  truths  of  Jesus'  teach- 
ing. Rom.  14  ;  17.  1  Cor.  4  :  20  :  (2)  the  reign  of  God  in  the 
perfected  society  in  the  future  world  (1  Cor.  6  :  9).     Stcvens.\ 

The  Thread  running  through  Old  and  New  Testaments.  II.  13. 
X.  57,  107,  115.     Also  X.  607. 

Inaugurated  as  a  Theocracy  at  Sinai,     II.  127-133. 


KINGDOM  OF  GOD.     KINGDOM  OF  HEAVEN.  257 


Messiah,  King  of  the  Kingdom ;  Christ,  Head 
of  the  Church.     See  Church. 

Ps.  2:6.    I   set  My  King  upon  holy  hill.   IV.  51-54.  Ps. 

110:1,    2.    V.    231-233             Ps.    24:10.    IV.  192.  Isa. 

6  :  5.   VIII.  44,  65,  66.          Jer.  23  :  5.   VIII.  504.  Ezek. 
37  :  22.   IX.   166.           Zech.  9  :  9.          John   12  ;  15.   Thy 

King  Cometh.    IX.  589,  590.         John  11  :  13-15.  John 

18  :  37.           Matt.  25  :  31-34.           1  Tim.  6  :  15.  Rev. 

17  :  14.  King  of    kings.          Rev.  11  :  15.  XI.  753.  See 

VtOD    TKE    oON,   p,    lOi. 

The  Kingdom  in  the  Psalms. 

A  City,  Zion  or  Jerusalem.    Ps.  46  :  4-7.   IV.  333-337. 

Ps.   48  :  1-3,  11-14.   IV.  342-346.  Ps.  87  :  1-3.   V. 

85-89. 
A     Universal    Dominion.     Ps.    72  :  1,    8.    IV.    479-486, 

Ps.  89  :  36.   V.  101. 
A  Bride  of  the  King.      Ps.  45  :  10-15.    V.  326-331. 

Sphere  of  the  King^dom.  Not  outward  and  vis- 
ible, but  within  the  spirit,  invisible.  Luke  17  :  20,  21. 
Cometh  not  with  observation.  Is  within  you.  X.  381. 
1  Cor.  4  :  20.  Not  in  word,  but  in  power.  John 
18  :  36.   My  Kingdom  not  of  this  world. 

Regeneration  a  condition  of  memhersliip. 

John  3  :  5.  Except  a  man  be  born  (anew)  of  the  Spirit, 
he  cannot  enter.   X.   88.  1   Cor.  6  :  9,  10.  Unright- 

eous cannot  inherit  the  K.  Nor  extortioners,  covetous, 
drunkards,  etc.  Eph.  5  :  5. 

Fruits  of  membership,  and  qualifications 

for  it.  Rom.  14  :  17.  Not  meat  and  drink,  but 
righteousness,  peace,  and  joy  in  the  Holy  Ghost. 
Mark  10  :  14.  Of  such  (the  childlike)  is  the  K.  of  God. 
Luke  6:  20.  Yours  (poor  in  spirit)  is  the  K.  Read 
note  XI.  467.  Ps.  15.  IV.  113-117.  Ps.  24  :  3-6. 
IV.  189-191. 

Extension  of  the  Kingdom  through  the 
Gospel.  Col.  1  :  5,  6.  Gospel  in  all  the  world  bear- 
ing fruit  and  increasing.  2  Thes.  3  :  1.  The  word 
of  the  Lord  have  free  course.  Mark  16:15.  In  all 
the  world,  preach  the  Gospel  to  the  whole  creation. 


258  KINGDOM  OF  GOD.     KINGDOM  OF  HEAVEN 

Its  Ultimate  Reach    and    Final  Triumph. 

Isa.  11  :  9.   Earth    full    of    the    knowledge    of    God. 

VIII.  80.  Jer.  31  :  34.  All  shall  know  the  Lord, 
from  least  to  greatest.  VIII.  550.  Dan.  2  :  44,  45. 
Stone    cut    out    of    mountain.    IX.  234-237.  Rev. 

11  :  15.  Kingdoms  of  this  world  become  the  K,  of  our 
Lord  and  His  Christ.  XI.  750,  753.  Ps.  72  :  11,  17. 
All  nations  shall  serve  Him.  Call  Him  blessed.  IV. 
483-486.  Isa.  45  :  23.  Rom.  14  :  11.  Phil. 
2  :  10.  Every  knee  shall  bow  and  every  tongue  con- 
fess.  VIII.  241.          Ps.  87.   V.  87-89. 

Other   Missionary   Passages:     Isa.     2:2-4.   VIII.    27,  28. 

IX.  479-481.  Isa.  42  :  4,  10-13.  VITI.  221,  223. 
Isa.  60.  Golden  Age.  VIII.  345-352.  Isa.  62  :  1,  2, 
7.  VIII.  359-361.  Isa.  65  :  17-25.  VIII.  378-380. 
Zech.  4  :  7.  IX.  567.  Zech.  9  :  10.  IX.  591.  Zech. 
14  :  8-21.  IX.  616-619.  Hag.  2  :  22.  Mai.  3  :  10. 
IX.  643.  (A  broad  and  assuring  basis  for  the  prayer, 
"Thy  Kingdom  come.")         Ps.  45. 

The  Kingdom  Stable  and  Enduring.     Heb. 

12  :  28.  A  kingdom  that  cannot  be  shaken.  XI.  612. 
Ps.  145  :  13.  Everlasting  through  all  generations. 
Dan.  4  :  34.  An  everlasting  dominion.  2  Pet.  1  :  11. 
Of  Christ.  Luke  1  :  33.  Of  His  Kingdom  shall  be 
no  end.   Triumphant  over  Foes.   VII.  201-203. 


Uses  of  the  Phrase,  Kingdom  of  God  (or 
of  Heaven)  and  Points  of  Meaning  or 
Definition. 

The  kingdom  of  God,  in  its  simplest  definition,  is  the 
reign  of  God  in  human  hearts  and  in  society  ;  and 
as  such  it  may  be  viewed  under  two  aspects  :  (1) 
the  reign  or  dominion  of  God  Himself  ;  (2)  the 
sphere  of  this  dominion.  This  sphere,  again,  may 
be  (1)  the  individual  soul  ;  (2)  the  totality  of  such 
souls  (the  Church  invisible)  ;  (3)  the  visible  society 
of  believers  (the  Church)  ;  (4)  humanity  in  the 
whole  complex  of  its  relations,  so  far  as  this  is 
brought  under  the  influence  of  Christ's  Spirit  and 
of  the  principles  of  His  religion.  It  is  obvious, 
and  this  is  one  source  of  the  difficulty  in  coming  to 
a  common  understanding,  that  Christ  does  not 
always  use  this  expression   in  the  same  sense,  or 


KINGDOM  OF  GOB.     KINGDOM   OF  HEAVEN. 


250 


with  the  same  breadth  of  signification.     Sometimes 
one  aspect,  sometimes  another,  of  His  rich  complex 
idea    is    intended    by    this    term.     Sometimes    the 
kingdom  of  God  is  a  power  within  the  soul  of  the 
individual  ;  sometimes  it  is  a  heaven   in  the  world, 
working    for    its    spiritual    transformation  ;     some- 
times  it  is   the  mixed  visible  society  ;  sometimes  it 
is  that  society  under  its  ideal  aspect  ;  sometimes  it 
is    the    totality    of    its    blessings    and   powers   (the 
chief    good)  ;  sometimes  it  is   the  future   kingdom 
of  God  in  its  heavenly  glory  and  perfection.     Prof. 
On: 
It  is  only  when  we  take  the  fourfold  narrative  in  its 
entirety  that  we  begin  to  catch  sight  of  the  satisfy- 
ing and  convincing  fullness  of  the  idea  of  the  king- 
dom   of    heaven.     This   idea  underlies   the    whole 
Gospel  of  John.     In  the  Synoptic  Gospels  we  have 
the    conditions    of  entrance    into    the    kingdom,    a 
childlike    spirit,    faith,  repentance,  and  obedience, 
Matt.   18:3;  9  :  22  ;  5  :  20  ;   Luke    13:3.     In   John 
we  have  the   spiritual   birth  by  which   alone  those 
conditions    are  made  possible,  John  3  :  5.     In  the 
Synoptics  we  have  the  laws   of  the  kingdom,  Matt. 
5-7.      In  John  we  have  the  new  life  in  which  alone 
those  laws  can  be  fulfilled,  John  6  :  22-65.     In  the 
Synoptics  we  have  the  parables  and  pictures  of  the 
Kingdom,   Matt  13,  etc.     In  John  we  have  the  in- 
most sense  of  those  parables,  spoken  directly  to  the 
soul,  in  words  of  which  Christ  Himself  says  "  they 
are  spirit,  and  they  are  life."     In  the  Synoptics  we 
have  the  new  order  of  human  society  in  the  imita- 
tion  by  the  disciples  of  Christ's  obedience  to  the 
will  of  God,   Matt.    12  :  50.     In  John  we  have  the 
organizing  prmciple  of  that  new  order  in  Christ's 
revelation  of   Himself  to  the   disciples  as  the  way, 
the  truth,  and  the  life,  John  14  :  6.     In  the  Synop- 
tics   we  have  the    supremacy  of    Christ's  example 
over  men's  hearts.     In  John  we  have  the  supremacy 
of  Christ's  teachings  over  men's  minds,     ff    Van 
Dyke. 
I   cannot  but  agree  with  those  who    think    that  the 
kingdom    of   God,    in    Christ's   view,  is   a    present 
developing  reality.     This  is  implied  in  the  parables 
of   growth    (mustard    seed,    leaven,    seed    growing 
secretly)  ;  in   the   representations  of  it,  in  its  earth- 
ly form,  as  a  mixture  of  good  and  bad  (wheat  and 
tares,  the  net  of  fishes)  ;  in  the  description  of  the 
righteousness  ofthe  kingdom  (Sermon  on  the  Mount) 


360  KINGDOM  OB'  GOD.     KINGDOM  OF  HEAVEN. 

which  IS  lo  be  reahzed  in  the  ordinary  human 
relations  ;  as  well  as  in  many  special  sayings.  On 
the  other  hand,  the  idea  has  an  eschatological  ref- 
erence. The  kingdom  is  not  something  which  hu- 
manity produces  by  its  own  efforts,  but  something 
which  comes  to  it  from  above.  It  is  the  entrance 
into  humanity  of  a  new  life  from  heaven  In  its 
origin,  its  powers,  its  blessings,  its  aims,  its  end,  it 
is  supernatural  and  heavenly.  Hence  it  is  the 
kingdom  of  heaven,  and  two  stadia  are  distin- 
guished in  Us  existence — an  earthly  and  an  eternal  ; 
the  latter  being  the  aspect  that  chiefly  prevails  in 
the  Epistles.     P)of.  Orr. 

Jesus  Christ  our  Lord  announced  a  new  kingdom  of 
God  ;  and  bv  terming  it  the  Kingdom  of  God,  He 
implied  that  it  would  first  fully  deserve  that  sacred 
name,  as  corresponding  with  Daniel's  prophecy  of 
a  fifth  empire.  The  original  laws  of  the  new  king- 
dom are  for  the  most  part  set  forth  by  its  Founder 
in  His  Sermon  on  the  Mount. 

The  kingdom  of  God  will  be  found  to  be  "  within 
men  ;"  it  will  be  set  up,  not  like  an  earthly  empire  by 
military  conquest  or  by  violent  revolution,  but 
noiselessly  and  "not  with  observation."  It  will  be 
maintained  by  weapons  more  spiritual  than  the 
sword.  "If,  "said  Christ,  "  My  kingdom  were  of 
this  world,  then  would  My  servants  fight  ;  but  now 
is  my  kingdom  not  from  hence." 

The  charge  to  the  twelve  apostles  exhibits  the 
outward  agency  by  which  the  kingdom  would  be 
established  ;  and  the  discourse  in  the  supper  room 
unveils  yet  more  fully  the  secret  sources  of  its 
strength  and  the  nature  of  its  influence.  But  the 
"plan"  of  its  Founder  with  reference  to  its  estab- 
lishment in  the  world  is  perhaps  most  fully  devel- 
oped in  that  series  of  parables,  which,  from  their 
common  object  and  from  their  juxtaposition  in  St. 
Matthew's  Gospel,  are  commonly  termed  Parables 
of  the  Kingdom. 

The  proclamation  of  this  kingdom  was  termed  the 
Gospel,  that  is,  good  news  of  God.  It  was  good 
news  for  mankind.  Jewish  as  well  as  Pagan,  that  a 
society  was  set  up  on  earth  wherein  the  human  soul 
might  rise  to  the  height  of  its  original  destiny, 
might  practically  understand  the  blessedness  and 
the  awfulness  of  life,  and  might  hold  constant 
communion  in  a  free,  trustful,  joyous,  childlike 
spirit  with  the  Author  and  the  End  of  its  existence. 


KINGDOM  OF  GOD.     KINGDOM   OB'  HEAVEN.  261 

The  ministerial  work  of  our  Lord  was  one  long- 
proclamation  of  this  kingdom.  He  was"  perpetu- 
ually  defining  its  outline,  or  promulgating  and 
codifying  its  laws,  or  instituting  and  explaining  the 
channels  of  its  organic  and  individual  life,  or  gath- 
ering new  subjects  into  it  by  His  words  of  wisdom\ 
or  by  His  deeds  of  power,  or  perfecting  and  refin- 
ing the  temper  and  cast  of  character  which  was  to 
dislinguisli  them.  When  at  length  He  had  Him- 
self overcome  the  sharpness  of  death,  He  opened' 
this  kingdom  of  heaven  to  all  believers  on  the  Day 
of  Pentecost.  His  ministry  had  begun  with  the 
words  :  "  Repent  ye,  for  the  kingdom  of  heaven  is 
at  hand."  He  left  the  world,  bidding  His  followers 
carry  forward  the  frontier  of  His  kingdom  to  the 
utmost  limits  of  the  human  family,  and  promising 
them  that  His  presence  within  it  would  be  nothing 
less  than  co-enduring  with  time. 
Put  together  the  Sermon  on  the  Mount,  The  Charge 
to  the  Twelve  Apostles,  the  Parables  of  the  King- 
dom, the  Discourse  in  the  Supper-room,  and  the 
institution  of  the  two  great  Sacraments,  and  the 
plan  of  our  Saviour  is  before  you.  And  it  is  enun- 
ciated with  an  accent  of  calm,  unfaltering  convic- 
tion that  it  will  be  realized  in  human  history. 
Henry  P.  LiJdon. 

Kiiigtloiu  of  God  and  the  Church. 

We  may  glance  at  a  remaining  point,  the  relation  of 
the  idea  of  the  kingdom  of  God  to  that  of  the 
Church.  If  our  previous  exposition  is  correct, 
these  ideas  are  not  quite  identical,  as  they  have 
frequently  been  taken  to  be.  The  kingdom  of 
God  is  a  wider  conception  than  that  of  the 
Church.  On  the  other  hand,  these  ideas  do  not 
stand  so  far  apart  as  they  are  sometimes  repre- 
sented. In  some  cases,  as,  e.g.,  in  Matt.  18:18,  19,, 
the  phrase  "  kingdom  of  heaven"  is  practically 
synonymous  with  the  Church.  The  Church  is,  as 
a  society,  the  visible  expression  of  this  kingdom  in 
the  world  ;  is,  indeed,  the  only  society  which  does 
formally  profess  (very  imperfectly  often)  to  rep- 
resent it.  Yet  the  Church  is  not  the  outward 
embodiment  of  this  kingdom  in  all  its  aspects, 
but  only  in  its  directly  religious  and  ethical,  ie., 
in  its  purely  spiritual  aspect.  It  is  not  the  direct 
business  of  the  Church,  e.g.,  to  take  to  do  with 


262  KIJSODOM  OF  GOD.     KiyODOM   OF  HEAVEN. 

art,  science,  politics,  general  literature,  etc.,  but 
to  bear  witness  for  God  and  His  truth  to  men,  to 
preach  and  spread  the  Gospel  of  the  kingdom, 
to  maintain  God's  worship,  to  administer  the  sac- 
raments, to  provide  for  the  self-edification  and 
religious  fellowship  of  believers.  Yet  the  Church 
has  a  side  turned  toward  all  these  other  matters, 
especially  to  all  efforts  for  the  social  good  and 
bettering  of  mankind,  and  cannot  but  interest 
herself  in  these  efforts,  and  lend  what  aid  to  them 
she  can.  She  has  her  protest  to  utter  against 
social  injustice  and  immorality  ;  her  witness  to 
bear  to  the  principles  of  conduct  which  ought  to 
guide  individuals  and  nations  in  the  various  de- 
partments of  their  existence  ;  her  help  to  bring 
to  the  solution  of  the  questions  which  spring  up 
in  connection  with  capital  and  labor,  rich  and 
poor,  rulers  and  subjects  ;  her  influence  to  throw 
into  the  scale  on  behalf  of  "  whatsoever  things 
are  true,  whatsoever  things  are  honorable,  what- 
soever things  are  just,  whatsoever  things  are  pure, 
whatsoever  things  are  lovely,  whatsoever  things 
are  of  good  report"  (Phil.  4:8).  A  wholesome 
tone  in  literature,  a  Christian  spirit  in  art  and 
science,  a  healthy  temper  in  amusements,  wise 
and  beneficent  legislation  on  Christian  principles 
in  the  councils  of  the  nation,  the  spirit  of  long- 
suffering,  peace,  forbearance,  and  generosity, 
brought  into  the  relations  of  men  with  one  an- 
other in  society.  Christian  ideals  in  the  relations 
of  nations  to  one  another,  self-sacrificing  labors 
for  the  amelioration  and  elevation  of  the  condi- 
tion of  the  masses  of  the  people — these  are  mat- 
ters in  which  the  Church  can  never  but  be  inter- 
ested, else  she  foregoes  her  calling,  and  may 
speedily  expect  to  be  removed  out  of  her  place. 

The  Kingdom  of  God  Measures  and  Inter- 
prets the  Movements  of  Providence. 

The  kingdom  of  God  being  the  end,  is  also  the 
center,  i.e.,  it  is  with  ultimate  reference  to  it 
that  we  are  to  read,  and  are  best  able  to 
appreciate,  the  great  movements  of  Provi- 
dence. We  can  already  see  how  the  progress 
of  invention  and  discovery,  of  learning  and 
science,  of  facilities  of  communication  and 
interconnection  of  nations,  has  aided  in  mani- 


KINGDOMS  OF  I8BAELITISH  HISTORY— LABOR,  WORK.  263 

fold  ways  the  advance  of  the  kingdom  of 
God.  In  our  own  century  the  world  is  opened 
up  as  never  before,  and  the  means  of  a  rapid 
spread  of  the  Gospel  are  put  within  our  power, 
if  the  Church  has  only  faithfulness  to  use  them. 
It  is  difficult  to  avoid  the  belief  that  the  singu- 
lar development  of  conditions  in  this  century, 
its  unexampled  progress  in  discovery  and  in 
the  practical  mastery  of  nature,  the  marvelous 
opening  up  of  the  world  which  has  been  the  re- 
sult, and  the  extraordinary  multiplication  of 
the  means  and  agencies  of  rapid  communica- 
tion, together  portend  some  striking  develop- 
ment of  the  kingdom  of  God  which  shall  cast 
all  others  into  the  shade — a  crisis,  perhaps, 
which  shall  have  the  most  profound  effect  upon 
the  future  of  humanity.     Prof.  Orr. 


KINGDOMS  OF  ISRAELITISH   HISTORY. 

1.  Kingdom  of  Twelve  Tribes  :   Saul.  III.  271-361. 

David.    III.  361-510.  Solomon.    III.  510-627. 

Division  of  Solomon's  Kingdom.  VII.  57-62. 

2.  Kingdom  of  Israel.   VII.  66-68.        Captivity  of  Israel. 

VII.  254-259.  Ten  Tribes  not  Lost.   VII.  261-264. 

3.  Kingdom   of  Judali.    VII.    267,    8.  Captivity   of 

Judah.  VII.  426,  449-455.  After  History  of  Rem- 
nant. VII.  456-465.  See  Captivity,  p.  48.  Israel, 
p.  225. 


LABOR,  WORK. 

With  hand  or  brain,  for  this  world's  needs  or  g;ood. 

The  Primal  Law. 

In    Eden.     Gen.  2:15.  Put  the  man  into  the  garden  to 
dress  it  and  to  keep  it.   I.  167. 


364  LABOR,  WORK. 


After  the  Fall.     Gen.  3  :  19.   In  the  sweat  of  thy  face 
shalt  thou  eat  bread.   I.  193. 

Enibodiecl  in  the  Moral  Law.      Ex.   20  :  9.  Six 

days  shalt  thou  labor  and  do  all  thy  work.   II.  1*76. 
Other   References  :  Prov.  13  :  4,   11.   He  that  gather- 
eth  by  labor  shall  increase.  VI.  313,  314.  Prov. 

14  :  23.  In  all  labor  there  is  profit.  VI.  324.  Prov. 
10  :  4.  Hand  of  diligent  maketh  rich.  VI.  296. 
Eccles.  5  :  12.  Sleep  of  laboring  man  is  sweet.  VI. 
473.  Eccles.  9  :  10.  No  work  in  the  grave.  VI. 
499-501.  Prov.  19  :  15.  Idle  shall  suffer  hunger. 
VI.  360.  Prov.  21  :  5.  Thoughts  of  diligent  tend 
to  plenteousness.  VI.  371.  Prov.  22  :  29.  A  man 
diligent  in  business  shall  stand  before  kings.  VI. 
382-384.  Prov.  27  :  23-25.  VI.  411.  Prov.  28  :  19. 
He  that  tilleth  his  land  shall  have  plenty  of  bread. 
VI.  414.  Ps.  90  :  16,  17.  Establish  Thou  the  work 
of  our  hands.  V.  114, 116.  Ps.  104:23.  Man  goeth 
forth  to  his  work.  V.  197,  8.  Ps.  127  :  1.   Except 

the  Lord  build,  they  labor  in  vain.  V.  387.  Ps. 
128  :  2.  Shalt  eat  the  labor  of  thy  hand.  V.  391. 
Mark  13  :  38.  To  every  man  his  work.  X.  455,  458. 
Rom.  12  :  11.  In  diligence,  not  slothful.  XI.  260. 
1  Cor.  4  :  12.  Laboring  with  our  own  hands.  XI. 
293.  1  Cor.  10  :  31.  Whatsoever  ye  do,  do  all  to 
the  glory  of  God.  XI.  313.  Eph.  4  :  28.  AVorking 
with  his  hands  that  he  may  have  to  give  to  him  that 
hath  need.   XI.  433.  Col.  3  :  23,  24.  Whatsoever 

ye  do,  do  it  heartily  as  to  the  Lord  and  not  unto 
men  ;   for    ye    serve    the     Lord     Christ.     XL   482. 

1  Thes.  4:12.  Work  with  your  own  hands  that  ye 
may  walk  honestly,  and  have  need  of  nothing. 
Matt.  10  :  10.   The  workman  is  worthy  of  his  food. 

2  Thes.  3  :  10.  If  any  will  not  work,  neither  let  him 
eat.  XL  504.  As  hinted  in  above  passages,  idle- 
ness and  slothfulness  are  under  the  ban  of  God's 
Word  throughout.  ["The  higher  the  culture,  the 
more  honorable  labor  becomes."] 

See  Diligence,  p.  113. 

["  My  Father  worketh  hitherto  and  I  work."  We  can- 
not think  of  an  idle  God.  Man  made  in  His  image 
should  obey  the  law  which  marks  the  perfection  of 
his  Maker's  being.  In  health  every  one  of  us  ought 
to  be  a  laborer.  If  any  man  work  not  neither  shall 
he  eat.  We  may  not  break  the  law  without  paying 
the  penalty.     The  choicest  viands  cannot  force  an 


LABOR,    WORK.  '^65 

appetite  upon  an  idler.  Wiiatever  the  kind  or  de- 
gree, labor  is  appointed  to  all.  The  shirk  must 
suffer  the  sentence  of  nature's  broken  law.  Accu- 
mulated wealth  may  enable  one  to  go  through  cer- 
tain motions  of  life  without  labor.  It  will  never 
save  a  lazy  man  from  the  punishment  his  idleness 
will  surely  bring.  He  who  buckles  down  to  system- 
atic labor  finds  his  task  becoming  lighter.  The 
coward  who  runs  from  toil  wearies  in  his  flight  and 
his  task  grows  heavier. 
The  classification  into  brain-worker  and  manual 
laborer  is  useful  but  not  accurate.  Every  manual 
laborer  is  a  brain-worker.  The  porter  who  carries 
trunks  and  the  baggage-master's  assistant  who 
throws  them  learns  a  skill  which  the  president  of  a 
railway  company  knows  nothing  about.  It  is  brain 
skill.  The  man  who  breaks  stone  on  the  road, 
breaks  stone  not  so  much  with  his  long-handled 
hammer  as  with  his  brains.  The  recognized  brain- 
workers  lose  their  skill  if  they  cease  to  be  muscle- 
workers.  They  must  have  some  plan  for  feeding 
muscle  and  nerve,  by  toil  of  hand.  You  may  call  it 
physical  exercise  or  work.  If  you  live  without  it, 
you  will  sooner  or  later  suffer  the  penalty  of  broken 

law. 
The  rewards  of  labor  are  not  all  of  them  dependent 
on  imperfectly  developed  economics.  That  laborer 
is  stupid  who  has  no  reward  but  his  wages.  The 
stimulus  of  pay  day  may  make  the  whole  week 
bright.  Something  else  makes  it  brighter,  the  joy  of 
honest  toil.  The  toiler  has  the  reward  of  knowing 
his  own  powers,  his  reserve  resources.  Through  all 
his  life  he  learns  new  secrets  of  himself.  He  has 
the  constant  delight  of  conquest.  There  is  always 
some  conquest  in  labor,  even  in  apparent  failure. 
For  failure  is  a  pathway  to  success.  There  is  but 
one  real,  eternal  failure  in  labor  ;  that  is  the  weary, 
never-ending  toil  of  the  idler  in  his  hopeless  flight 
from  honest,  useful  work.     Anon.^ 


266  LAW   OF  GOD. 


LAW  OF  COD. 


How  we  reach  the  idea  of  Law,  and  of  its  Origin 
and  Source  in  God. 

Upon  all  movements  in  the  known  Universe,  material  and 
spiritual,  appears  the  manifest  impress  and  active  energy  of 
a  principle  of  order  in  the  sequence  of  events  and  effects, 
a  principle  which  acts  uniformly  in  determining  and  pro- 
ducing all  events  and  effects.  To  this  principle  in  its  appli- 
cation to  nature  and  to  moral  beings  we  give  the  compre- 
hensive name  of  Law.  Behind  this  Law,  or  principle  of 
orderly  and  determining  action,  manifestly  stands  an  intelli- 
gent and  powerful  Agent,  i.e.,  an  Almighty,  Self-Existent, 
Personal  Being  who  has  created  and  controls  the  universe 
of  matter  and  spirit.  From  these  simple,  obvious  truths  we 
not  only  derive  the  radical  meaning  of  Law,  but  the  fact 
of  a  Personal  Originator  and  Source  of  Law  itself,  as  well  as 
of  the  material  and  spiritual  creation  upon  which  this  Law 
is  unchangeably  impressed.  In  plainer  words,  we  discern 
in  the  outstanding  fact  of  a  uniformly  acting  and  surely  de- 
termining principle  of  order  in  the  known  universe,  a  su- 
preme Law-giver,  who  is  at  the  same  time  Creator,  Upholder, 
and  Sovereign  Controller.  Thus  it  appears  that  God  Aa^ 
established  Larc,  or  an  immanent  principle  of  order  ^  as  the  basis  of 
His  rule  over  the  Universe  ivhich  He  has  created  and  controls. 

Further,  as  the  Created  universe  comprises  two  widely  differ- 
ing creations,  two  worlds  of  matter  and  spirit,  differentiated 
by  the  words,  on  the  one  side,  "  material  and  perishable," 
and  on  the  other,  "  spiritual  and  imperishable,"  because  in- 
telligent, susceptible,  responsible  and  immortal,  so  of  neces- 
sity a  wide  difference  is  demanded  in  the  character  and 
working  of  the  Laws  to  which  they  are  subjected  and  by 
which  they  are  controlled.  And  thus  we  find  the  essential 
distinction  and  division  of  Law  into  Natural  or  Physical, 
and  Moral  or  Spiritual.  Concerning  Natural  Law,  as  per- 
taining directly  to  Creation  and  indirectly  to  Providence, 
we  refer  to  its  proper  place  in  our  study  of  Biblical  themes. 
See  Nature  and  Providence. 

The  Moral  or  Spiritual  Law  of  God,  the  Law  which  He  has 
established  over  the  Universe  of  created  Spirits,  is  the  pres- 
ent subject  for  consideration.  Concerning  this  Law  the  follow- 
ing points  call  for  statement  and  emphasis  : 


LAW  OF  GOD. 


26? 


L  The  Nature  of  the  Moral  and  Spiritual  Law 
of  God. 

The  marked  outlines  of  that  Law  we  find  first  embodied 
in  the  "  Ten  Words"  of  Jehovah,  uttered  and  inscribed 
at  Sinai.     In  the  Ten  Commandments,  the   Moral  Law 
is  mainly  conveyed  (from   necessity  as  to  its  apprehen- 
sion) in  the  indirect  and   negative  form  of  prohibition. 
The  First  Table  says  :  Thou  shalt  not  worship  any  God 
but  the  true  Jehovah,  nor  worship  Him  under  any  visi- 
ble emblem.     Thou  shalt  not  treat  His  Name,  i.e.,  Him- 
self, with   irreverence.     Thou   shalt  holily  observe   His 
appointed  Day  of  Rest  and  Worship.     But  Moses,  who 
received    the    Tables    on    which  God   had    Himself   in- 
scribed the  Law,  subsequently  interpreted  in  their  posi- 
tive form  the  broad,  deep  spiritual  meaning  of  these  Com- 
mands of  the  First  Table  respecting  man's  supreme  re- 
lation and  duty  to  God.      He  said.  If  ear,  O  Israel!   The 
Lord  our  God  is  one  Lord :  and  thou  shalt  love  the  Lord  thy 
God  tvith  all  thine  heart,  and  with  all  thy  soul,  and  with  all 
thy  might!     Deut.  6  :  4,   5.    H.  202-217.        Christ  Himself 
repeats,  confirms,  and  emphasizes  this  great  and  vital 
declaration  ;  adding.  This  is  the  great  and  first  command- 
ment. Matt.  22  :  37,  38.  X.  430.         This  is  chief,  then,  of 
the  two  elements  of  the  Moral  Law  spoken  directly  by 
Jehovah  at  Sinai  ;  and  not  only  chief,  but  inclusive  of  the 
Second,  its  only  source  and  impulse.      "  A  second  like  unto 
it;'  said  Christ,  is  this,   "  Thou  shalt  love  thy  neighbor  as 
thyself."      The    last  Five    of    the  Ten    Commandments 
embodies  the  spirit  of  this  "  Second"  of  Christ,  also  in 
negative  or  prohibitive  form.     These  Five,  too,  expressly 
refer  to  external  acts,  which  evince  the  temper,  motive, 
and   spirit   of  the  actor.     To   this   actuating   spirit   the 
''  second    command"   of    Christ  is   directly   addressed  : 
"  Thou  shalt  love  thy  neighbor  as  thyself. "   Here,  too,  though 
the  fact  is  strangely  overlooked  by  many  who  fail  to  ap- 
prehend the  radical  spirituality  of  the  Old  Testament 
teaching,  Christ's  interpretation  of  the  Second  Table  is 
only  a  repetition  and  confirmation  of  the  identical  words 
of  Moses  to  Israel,  Lev.  19  :  18. 
Furthermore,  in  harmony  with  Moses  and  Christ  we  read 
the  didactic  statement  of  Paul:  Rom.  13  :  10.  Love  is 
the  fulfillment  of  the  law  ;  and  1  Tim.  1  :  5.   The  end  of 
the  commandment  is  love,  out  of  a  pure  heart  and  a 
good  conscience  and  faith  unfeigned.  XI.  506. 


•ZGS  LAW  OF  GOB. 


The  One  Essential  Requirement,  then,  of  the  Moral  Law 
is  Love,  Supreme  Affection  and  Devotion  to  God,  and 
under  the  impulse  of  this,  love  to  man,  as  the  image  of 
God.  Love,  all-inclusive  in  its  controlling  effect  upon 
the  thoughts,  desires,  aims  and  acts,  whether  concerning 
God  or  man,  this  is  the  single  essential  element  which 
constitutes  full  obedience,  complete,  self-rewarding  re- 
sponse to  the  Law  of  God.  And  this  is  enough  to  verify 
the  Scripture  characterizations  of  its  nature,  as  "  holy, 
just,  and  good,"  as  the  "Royal  law,  the  perfect  law  of 
liberty,"  for  love  in  its  own  large  nature  embodies  all 
these,  holiness,  justice,  goodness,  and  liberty.  Of  this 
royal,  perfect  Law  of  Love  it  may  be  said,  no  thought  of 
man  can  reach  its  height  of  grandeur,  its  breadth  of 
reach  and  power  of  blessing,  its  depth  of  sweetness,  and 
its  exceeding  loveliness  and  beauty.  Of  this  Law 
Hooker  said,  "Her  seat  is  the  bosom  of  God,  and  her 
voice  the  harmony  of  the  world.  Both  angels  and  men, 
though  each  in  different  sort  and  manner,  with  uniform 
consent  admire  her  as  the  mother  of  their  peace  and 
joy." 

We  note  in  passing,  as  a  Corollary  of  the  above,  that  the 
very  terms  and  substance  of  the  Law  of  God,  as  Love, 
prove  assuredly  that  His  Law  is  not  a  mere  decretive 
enactment  of  His  Will,  but  a  requisition  as  well  as  a  rev- 
elation of  His  /leart. 


II.  The  Broad  Reach  and  Extreme  Minuteness  of 
the  Spiritual  Law. 

This  Law  of  Supreme,  All-inclusive  Love,  having  its 
source  and  energy  in  the  Eternal  God,  is  now,  ever  has 
been,  and  ever  will  be  the  guiding  and  controlling  princi- 
ple of  the  Divine  Administration  in  His  Spiritual  Em- 
pire, on  earth  and  in  heaven,  over  angels  and  over  men. 
Ps.  103  :  20.  Ye  angels  of  His  :  ye  mighty  in  strength, 
that  fulfill  His  word,  hearkening  unto  the  voice  of  His 
word.   V.    186.  Ps.    119  :  96.   Thy    commandment    is 

exceeding   broad.    V.    326-328.  Through    the     Law 

comes  to  the  race  of  sinful  men  the  knowledge  of  God 
as  holy,  just,  good,  and  loving.  Through  the  Law 
comes  the  knowledge  of  man  as  sinful,  condemned, 
helpless,  and  hopeless.  Rom.  3  :  2.  By  the  law  is  the 
knowledge  of  sin.  Through  the  Law  comes  the  knowl- 
edge of  Christ  and  Redemption  from  sin  and  condemna- 


LAW  OF  GOB.  269 

tion.  Gal,    3  :  24,   The   law   hath  been    our    school- 

master to  bring  us  unto  Christ. 

Minuteness  of  its  Search  and  Application. 

Heb.  4  :  12.  The  word  of  God  (the  Law  which  is  its  sub- 
ject) is  quick  to  discern  the  thoughts  and  intents  of  the 
heart.  Ps.  19  :  11-14.   By  them  is  thy  servant  warned, 

etc.    IV.  154-158. 

James  2  :  10.  Whosoever  shall  stumble  in  one  point  (of  the 
Law's  requirements)  he  is  become  guilty  of  all.  The 
principle  of  obedience  and  the  penalty  of  disobedience 
apply  vv^ith  as  full  force  to  one  offense  as  to  many.  A 
sad  and  sufficient  illustration  we  read  in  the  Fall  of  Eve 
and  Adam. 


III.  The  Fact,  Basis,  and  Character  of  its  Sanc- 
tions. 

Since  all  its  human  subjects  have  broken  the  Law%  and 
the  Law  itself  provides  for  no  pardon,  it  can  have  no 
other  sanction  save  the  penalty  adjudged  to  trans- 
gressors. It  must  unqualifiedly  condemn  all  who 
knowingly  and  willfully  disobey  its  high  mandates,  or 
it  must  annul  itself.  Be  it  further  noted,  that  the  basis 
of  its  penalty  lies  not  in  any  desire,  or  even  mere  will, 
of  the  Divine  Moral  Ruler  and  Lawgiver  to  inflict  pun- 
ishment upon  transgressors.  It  rests  upon  the  actual 
bearing  and  certain  effect  of  transgression  upon  the 
Divinely  established  order  of  the  Moral  Universe.  The 
upholding  of  this  established  order  is  essential,  not  only 
to  the  harmony  and  stability  of  God's  Spiritual  Empire, 
but  to  its  very  existence  and  continuance.  Of  this  vast, 
holy  Empire,  the  Law  of  God  is  the  bond,  the  funda- 
mental vital  principle  which  holds  it  in  being  and  per- 
petuates its  living  energy.  The  unpunished  breach  of 
this  binding  Law,  therefore,  must  lead  to  the  ultimate 
disruption  and  extinction  of  the  Holy  Society  of  which 
God  is  the  vital  Head,  and  to  His  dethronement  from 
Supreme  Kingly  Headship. 

Hence  the  necessity  of  a  sanction  or  penalty,  plainly  pro- 
nounced and  surely  to  be  inflicted  by  the  Law  of  God, 
proportioned  in  its  awfulness  and  severity  to  the  magni- 
tude and  extent  of  the  interests  at  stake  in  the  Moral 
Universe.  The  holy  Law  must  be  inexorable  in  the 
visiting  of  severest  penalty,  or  the  holy  Community  of 
which  it  is  the  vital  bond  must  itself  be  disrupted  and 
destroyed.     Hence   its  sentence  of  death,   called  "the 


270  LAW   OF  GOD. 


second  death,"  including  the  final  utter  deprivation  of 
all  that  can  impart  peace,  rest,  and  happiness  to  the  im- 
mortal spirit.  Ezek.  18  :  4.  The  soul  that  sinneth 
shall  die.  Rom.  6  :  23.  The  wages  of  sin  is  death. 
Rev.  20  :  14.  The  second  death.     See  page  94. 

Nor,  on  account  of  this  fearful  sentence,  is  the  Law  of 
God  the  less  a  Law  of  Love.  For  it  is  the  Divine  Love, 
the  all-inclusive  element  of  the  Divine  Character,  which 
supremely  demands  and  exacts  penalty  for  willful,  de- 
fiant transgression.  We  set  down  this  demand  and 
exaction  to  the  account  of  Justice  and  Righteous- 
ness. But  these  are  only  differing  aspects  and  names 
of  Love.  Loz'e,  as  Laiv,  is  eternal  and  universal  in  its 
reach  and  sway.  It  cannot  be  changed  in  its  pure 
nature,  nor  swerved  from  its  high  and  holy  aims  and 
ends.  It  cannot  righteously  extend  favor  to  the  offender, 
who  stands  self-condemned,  helplessly  without  excuse, 
in  himself  without  justification,  merit,  or  offering, 
before  the  bar  of  an  adjudging  Law. 

But  the  Divine  Love  has  revealed  to  us  another  side,  an- 
other and  new  relation  to  sinners  of  our  human  race,  a 
side  of  Grace,  a  relation  and  attitude  of  Mercy,  with  a 
blessed  Plan  of  Divine  Intervention.  The  same  Divine 
Love  from  which  the  Law  proceeds,  Himself  has  inter- 
vened to  satisfy  the  Law's  demand  for  penalty  against 
those  who  have  despised  its  high  imperatives  of  right- 
eousness, truth,  and  purity,  in  the  service  of  God.  This 
leads  us  to  consider 


IV.  The  Law  of  God  as  Related  to  the  Death  of 
Christ,  or,  Law  and  Justification. 

For  comprehensive  treatment  of  this  point,  read  pp.  24-32, 
120-123,  249-251.   We  cite  a  few  leading  texts  : 

Rom.  8  :  1-4.  What  the  law  could  not  do,  in  that  it  was 
weak  through  the  flesh,  God,  sending  His  own  Son  in 
the  likeness  of  sinful  flesh,  and  as  an  offering  for  sin, 
condemned  sin  in  the  flesh,  that  the  ordinance  of  the 
law  might  be  fulfilled  in  us,  who  walk  after  the  spirit. 
Rom.  10  :  4.  For  Christ  is  the  end  of  the  law  for  right- 
eousness to  every  one  that  believeth.  Gal.  3  :  13,  24. 
Christ  redeemed  us  from  the  curse  of  the  law,  having 
become  a  curse  for  us.  The  law  hath  been  our  tutor  to 
bring  us  unto  Christ,  that  we  might  be  justified  by  faith. 
Gal.  4  :  4,  5.  God  sent  forth  His  Son,  born  of  a  woman, 
born  under  the  law,  that  He  might  redeem  them  that 
were  under  the  Law. 


LAW  OF  GOD.  371 

V.  Law  and  Grace.    Presented  from  two  stand- 
points. 

1.  As  connected  with  Practical  Christian  living. 

Rom.  6  :  14,  15.  "  For  sin  shall  not  have  dominion  over 
you  ;  for  ye  are  not  under  law,  but  under  grace."  As 
justified  believers,  against  whom  the  law  has  no  longer 
a  sentence  of  condemnation,  the  law's  place  as  accuser 
and  judge  is  vacated.  Grace,  represented  by  the 
Father,  watches  for  approval  or  disapproval,  and  sum- 
mons to  grateful  thanksgiving  or  to  childlike  sorrow 
and  confession.  "  What  then  ?  shall  we  sin  because  we 
are  not  under  law,  but  under  grace  ?  God  forbid."  The 
gratitude  and  peace  resulting  from  deliverance  by 
grace  from  the  law's  condemnation,  as  well  as  the 
remembered  misery  caused  by  past  transgression, 
strongly  constrain  the  forgiven  soul  to  earnest  avoid- 
ance and  resistance  of  sin.  But  the  statement  of  Paul 
touching  our  new  life  goes  far  deeper  in  the  thirteen 
preceding  verses.  By  our  faith  in  Christ  and  appro- 
priation of  His  work,  we  become  personally  identified 
with  Him,  in  His  death,  burial  and  resurrection.  Our 
faith  crucifies  self  and  puts  sin  to  death.  So  from 
henceforth  we  have  a  new  principle  of  life.  And  this 
deliverance  from  the  old  bondage  of  sin,  this  emanci- 
pation from  the  condemning  power  of  the  Law,  is  all 
of  grace. 


2.  Law  and  Grace  as  united  in  the  Cross  and  upon 
tlie  Throne. 

This  double  union  is  beautifully  referred  to  by  the 
Psalmist.  Ps.  85  :  10.  Mercy  and  truth  are  met  to- 
gether;  righteousness  and  peace  have  kissed  each 
other.  V.   77-79.  Ps.  89  :  14.  Righteousness     and 

judgment  are  the  foundation  of  Thy  throne  ;  mercy 
and  truth  go  before  Thy  face.  V.  98.  Ps.  101  :  1. 
I  will  sing  of  mercy  and  judgment  :  unto  Thee,  O 
Lord,  will  I  sing  praises.  V.  170,  171.  And  John, 
in  the  Apocalypse  (15  :  3),  shows  that  the  relation  is 
recognized  in  the  heavenly  worship  :  and  they  sing 
the  song  of  Moses  the  servant  of  God,  and  the  Song 
of  the   Lamb.  He  had   before  testified   in  his  Gospel, 


272  LAW  OF  GOB. 


The  law  was  given  by  Moses  ;  grace  and  truth  came 
by  Jesus  Christ. 

[The  song  which  the  redeemed  of  earth  present  before 
the  great  white  throne  is  The  Song  of  Moses  and  the 
Lamb.  What  a  wonderful  conjunction  of  names,  what 
a  divine  interblending  of  law  and  grace  !  It  is  only  in 
the  Bible  that  the  two  ever  meet  together.  We  have 
upon  every  side  anti-Scriptural  creeds  now  offering  a 
belief  in  "karma,"  an  unalterable  doom;  and  now 
offering  anarchy,  a  universal  amnesty  to  sin.  But  in 
the  song  which  heaven  presents  to  One  who  is  at  the 
same  time  "  a  just  God  and  mighty  Saviour,"  the  name 
of  Moses,  by  whom  the  law  was  given  amid  thunder- 
ings,  is  forever  joined  with  the  name  of  the  Lamb,  by 
whom  came  redemption  through  His  own  blood.  The 
Law  and  the  Gospel  are  not  contradictory  postulates, 
but  correlative  truths.  Even  in  heaven  God's  holy 
ones  sing  of  law  ;  even  upon  earth  God's  redeemed 
ones  sing  of  grace.  Law  is  not  a  harsh  and  severe 
fetter  worn  upon  unwilling  hands  and  rebellious  feet. 
It  is,  as  good  Bishop  Hooker  says,  "the  harmony  of 
the  universe."  Mercy  is  not  the  abrogation  of  all  law, 
but  the  exercise  of  a  forgiveness  "  that  thou,  Lord, 
mayest  be  feared." 

In  that  company  which  stands  before  the  throne  there 
is  not  one  whose  robes  were  not  made  white  in  the 
blood  of  the  cross.  Pure  as  is  the  Law  of  God,  no 
voice  is  raised  to  glorify  it  as  the  sole  means  of  salva- 
tion. Sweet  as  is  redeeming  love,  no  voice  is  raised 
to  sing  it  as  setting  aside  the  requirements  of  right- 
eousness. But  kings  and  peasants,  sages  and  little 
children,  all  unite  in  that  most  vast  of  all  the  choruses 
ever  sung,  in  which  "  mercy  and  truth  are  met  to- 
gether, righteousness  and  peace  have  kissed  each 
other."      jr.  C.  Gray.] 


yi.  Law  Jind  Adoption. 

Adoption,  or  Restored  Filial  Relations  with  God,  is  an  essen- 
tial sequence,  a  vital  and  inexpressibly  precious  result  of 
Justification  ;  and  it  has  a  precisely  similar  relation  to  the 
Law.  Both  the  precedent  gracious  act  of  pronouncing  free 
from  guilt  and  condemnation,  and  the  subsequent  gracious 
act  of  re-admission  to  childship  with  God,  are  prompted  by 
and  flow  from  Christ's  redeeming  Self-Offering.  And  both 
are  conditioned  upon  the  exercise  of  faith  in  and  penitent 
glad  acceptance  of  Christ,     One  affects  the  place  or  stand- 


LAW  OF  GOB.  273 

ing  of  the  believer  ;  the  other  his  personal  condition  and 
inmost  experiences.  One  sets  the  believer  in  a  position  of 
accepted  standing  before  the  Law  and  of  Divine  approval. 
The  other  bestows  the  result  of  that  standing  and  approval, 
a  reinstatement  of  the  justified  spirit  into  all  the  rights  and 
privileges  of  a  child  in  the  heart  and  household  of  God.  In 
thus  interpreting  the  relation  between  Law  and  Adoption, 
we  simply  give  a  full  exposition  to  two  passages,  which 
elsewhere  find  ample  support  and  confirmation  :  Gal.  3  :  26 
and  4  :  4,  5.  God  sent  forth  His  Son,  born  of  a  woman,  born 
under  the  law,  that  He  might  redeem  them  that  were  under 
the  law,  that  we  might  receive  the  adoption  of  sons.  For 
ye  are  all  the  children  of  God  by  faith  in  Christ  Jesus. 
John  1  :  12.  As  many  as  received  Him,  to  them  gave  He  the 
right  to  become  children  of  God,  even  to  them  that  believe 
on  His  name. 
Of  this  legal  relation  pertaining  to  the  Divine  Adoption  we 
find  a  partial  analogy  and  illustration  in  the  corresponding 
human  relation.  To  give  validity  and  permanent  force  to  a 
child's  adoption  the  law  intervenes  with  its  binding  power, 
by  putting  into  covenant  form  the  free,  favoring  act  of  the 
adopting  party.  When  legally  ratified  by  a  sealed  agree- 
ment, the  adoption  is  assured,  made  inviolable  and  perma- 
nent. Thus,  by  His  own  Sacrificial  Act  of  redemption  and 
reconciliation,  Christ  not  only  makes  restoration  to  child- 
ship  with  God  possible,  but  Himself  seals,  validates,  and 
makes  forever  binding  the  Father's  adoption  of  the  justified, 
pardoned,  and  accepted  believer.  And  on  the  human  side, 
the  restoration  to  love  and  fellowship  with  God  brings  cor- 
responding covenant  responsibilities  to  filial  affection,  con- 
fidence and  obedience.  Thus  and  therefore,  and  because 
the  proffered  bestowal  of  childship  and  heirship  with  God  is 
freely  open  to  all,  God  calls  to  every  man,  My  son,  give  Me 
thy  heart  ! 


VIL  Law  and  Faith.    Relation  of  the  Law  to  the 
Believer. 

This  is  plainly  stated  by  Paul  :  Rom.  3  :31.  Do  we  make 
the  law  of  none  effect  through  faith  ?  God  forbid  :  nay, 
we  establish  the  law.  XI.  210.  Again  he  says:  Rom. 
8  : 4.  That  the  righteousness  of  the  law  might  be  fulfilled 
in  us,  who  walk  not  after  the  flesh,  but  after  the  spirit. 
XI.  234.  Hence,  and  this  is  a  conclusion  of  intense 
practical  worth,  the  believer  is  bound,  even  more  strongly 
than   before  he  believed,  to  the  fulfillment  of  the  law  of 


274  LAW  OF  GOD. 


God,  as  set  forth  by  Moses  and  by  Christ.  But  he  is  now 
bound  to  it  simply  as  a  rule  of  life,  not,  as  before,  as  a 
covenant  with  sanctions  of  life  or  death.  For,  as  we 
learned  above,  with  this  original  character  and  working  of 
law  the  believer  no  longer  has  to  do,  since  he  "  is  no 
longer  under  law  but  under  grace."  Yet  it  should  be 
emphasized,  as  a  rule  of  daily  living,  his  obligation  to 
obedience  is  intensified  by  gratitude  for  deliverance,  as 
Avell  by  the  fact  that  through  obedience  alone  are  faith, 
peace,  and  purity  maintained  and  increased. 
To  put  this  matter  compactly  and  plainly  from  Paul's  full 
statement  :  Christ  died  under  the  law  for  our  sin.  He 
magnified  the  law  by  dying  as  a  sacrifice  for  sin.  We,  by 
faith  in  Him,  die  unto  sin,  and  consequently  we  also  mag- 
nify the  law  as  Christ  did,  and  the  law  remains  in  force  as 
a  rule  of  conduct.  We  are  freed  from  its  condemnation 
but  not  from  its  authority,  because  by  our  dying  unto 
sin,  i.e.,  by  our  self-crucifixion,  we  affirm  its  abiding  au- 
thority. Hence  the  supreme  passion  of  the  believer's  life 
should  be  to  be  obedient  to  the  Law  of  Love,  and  his 
passionate  devotion  to  that  Law  perpetually  manifests  it- 
self in  his  dying  unto  sin  and  living  unto  righteousness. 


VIII.  Threefold  Statement  of  the  Law's  Obligation 
of  Love.  Personal  Duty  Threefold  in  Form. 

First.    To  God. 

Thou  shalt  love  the  Lord  thy  God,  with  all  thy  heart,  and 
with  all  thy  soul.  This,  said  Christ,  is  the  great  and 
first  commandment,  to  which  the  "  second  is  like'''  but 
not  equal.  It  is  "great  and  first"  because  it  is  supreme 
over  and  inclusive  of  the  second.  It  is  supreme  and 
all-inclusive  because  all  creature  duty  and  obligation  is 
owed  originally  and  fundamentally  to  God  only,  as  all 
transgression  is  originally  and  fundamentally  against 
God  and  God  only.  Ps.  51  :  4. 

But  under  this  supreme  obligation,  and  included  in  it, 
man  owes  duty  to  himself  Q.nd  his  fellow-ma?i .   Tit.  2:12. 

Second  and  Third.    To    his  Fellow-man,   and 
To  Himself. 

These  are  combined  in  the  Second  Commandment  of 
Christ  (the  summary  of  the  Second  Table  by  Moses). 
Thou  shalt  love  thy  neighbor  as  thysell 


LAW  OF  GOD,  ^"^^ 


As  to  L-ove  to  Neighbor. 

Both  Old  Testament  and  New  abound  in  specific 
injunctions  to  the  practice  of  helpfulness  to 
others,  covering  every  need  of  human  experi- 
ence. The  obligation  is  mutual  and  universal 
among  all  members  of  society.  It  demands  a 
ceaseless  endeavor  to  supply  the  destitute,  to 
lift  up  the  degraded,  to  instruct  the  ignorant, 
to  manifest  sympathy  with  infirmity,  grief  and 
wretchedness,  and,  above  all,  to  win  the  soul 
from  the  death  of  sin  to  the  life  of  righteous- 
ness and  trust,  of  love  and  consecration  to 
Christ,  the  loving  God  and  Saviour. 

For  the  Scripture  teaching  in  proof,  see  Chris- 
tian Service,  pp.  81,  82. 

As  to  tlic  Liove  of  Self. 

The  second  demand  of  Christ  distinctly  reveals  a 
positive  requirement  of  Self-Love  by  the  Law 
of  God,  since  the  required  Love  of  Neighbor 
is  compared  with  and  in  a  sense  measured  by 
the  Love  of  Self.  Hence  there  is  a  Self-Love 
that  is  not  selfish  ;  a  love  of  self  that  is  based 
upon  a  just  conception  of  the  soul's  inherent 
dignity  and  worth,  as  made  in  God's  image, 
with  capacity  for  knowledge  and  affection,  for 
holy  character,  beneficent  activity,  and  Divine 
fellowship.  And  this  high  conception  is  con- 
firmed and  still  more  exalted  by  the  knowledge 
of  Christ's  willing  offering  of  Himself  unto 
humiliation  and  death  for  the  soul's  restoration 
to  life  and  abiding  fellowship  with  God.  Thus 
it  convincingly  appears  that  a  pure,  unselfish 
love  of  self  is  demanded  of  every  human  spirit 
by  the  great  Law  of  Love. 


IX.  The  Law  of  God  and  the  Word  of  God. 

The  relation  between  them  is  neither  direct  nor  positive.  It 
is  simply  this  :  that  in  the  Word  of  the  Old  Testament,  the 
Law  is  spoken  of  or  referred  to  as  a  representative  element 
and  factor  of  Divine  Revelation.  The  prominent  passages 
are  :  Ps.  19  :  7-13.  Ps.  119  :  1,  2,  33-36,  92,  93,  96-98,  112, 
126-128,  165,  172,  176.     In  the  Psalmist's  comparison  (19th 


276  LA  WS  OF  SINAI 


Psalm)  between  the  two  Revelations  of  God,  in  Nature  and 
in  His  Book,  as  to  the  character  and  effect  of  their  testi- 
mony, he  singles  out  the  Law  itself  as  the  central,  most  rep- 
resentative, and  vital  fact  of  inspired  Old  Testament  disclo- 
sure, saying,  77/t'  Laic  of  Jehovah  is  perfect.  Then  in  a 
succession  of  statements,  applying  various  specific  terms,  of 
equivalent  reference,  he  exalts  the  inherent  spiritual  efficien- 
cy and  fruitfulness  of  the  Divine  Word,  as  thus  viewed 
from  the  standpoint  of  this  central  truth  of  Law  as  Love. 
And  the  119th  Psalm  presents  a  large  detail  of  spiritual 
requirements  included  in  the  comprehensive  Commandment 
of  love  to  God  and  man,  and  dilates  even  more  largely 
upon  the  precious  results  in  spiritual  experience  of  habitual 
response  to  those  requirements.  So  in  the  personal  utter- 
ances of  many  other  Psalms  we  may  trace  the  same  refer- 
ences to  specific  requirements  and  the  same  resultant  ex- 
periences. Indeed,  it  would  seem  that  the  great  purpose  of 
this  Old  Testament  Book  of  Praise  and  Prayer,  of  confes- 
sion and  supplication,  of  holy  desires  and  heavenward 
breathings,  is  to  furnish,  in  object-lesson  form,  a  manual  for 
spiritual  instruction  and  help  to  the  saints  of  after  ages — 
and  above  all  other  teaching,  because  itself  at  that  period 
the  chief  theme  of  thought,  to  exalt  the  Law  of  Love  as 
the  rule  of  daily  spiritual  living,  and  to  show  how  that  Law 
enters  into  all  the  various  moods  and  experiences  of  actual 
Godlike  life. 


LAWS   OF   SINAI. 

Threefold:  floral.  Ceremonial,  CItII. 

{Read)  Legislation  of  Moses.  IL  104-112. 

I.  The  Moral  Law,  or  Ten   Commandments,   lit 
Words. 

Characterized  as  :  "  The  Law,  even  the  Commandment,"  "  Words 
of  the  Covenant,  even  the  Ten  Words." 

Chief  O.  T.  name,  The  Testimony,  or  The  Two  Tables  of  Testi- 
mony.    In  N.  T.  simply,  Commandments. 

Preface  to  the  Moral  Law.  Its  sole  expressed  ground 
and  reason,  the  obligation  of  man  redeemed  to  God  the 
Redeemer.   II.  15V-159. 


LAWS  OF  SINAI.  ^'^^ 

Spoken  by  Jehovah  in  the  Hearing  of  Israel, 
and  Written  by  Him  upon  Two  Tables  of 
Stone.  Ex.  20:1.  Deut.  4  :  ll-i:^  ;  5  :  22.  God  spake 
all  these  words.  He  wrote  them  upon  two  tables  of  stone. 
II.  U4,  145. 

Negative  or  Prohibitive  Form  of  the  Com- 
mands.    II.  147.         Personal  and  Negative.  II.  161. 

Their  Character,  Perpetuity,  Unity  and  Per- 
fection. II.  148-152.  James  -2  :  10.  Failure  in  one 
point  involves  like  guilt  as  in  all.  XI.  028.  Deut.  6. :  24. 
Commanded  us  to  do  these  statutes,  for  our  good  always. 

Relation  of  Moral  Law  to  Ceremonial.     II.  153. 

Its  Relation  to  Promise  and  to  Christ.     II.  154. 

Gal.  •".  :  19,  23-25.   Tutor  to  bring  to  Christ.   XI.  400. 

Relation  of  the  Christian  to  the  Moral  Law. 

II.  155-157.  Rom.  7:12,  13.  XI.  229,  230.  Gal.  2  :  19, 
[Christ  as  Saznoi/r  fulfills  and  vindicates  the  law  vicari- 
ously in  His  atonement,  in  order  that  as  Lord  He  may 
glorify  that  law  in  bringing  the  sinner  back  to  obedi- 
ence to  its  requirements,  or  to  holiness  of  life.  In  God's 
universe  even  Christ  could  not  save  a  sinner  in  any 
other  way  than  by  making  him  a  law-keeper.     Gregory.] 


Two  Essential  Principles  Summarize  its  Require- 
ments : 

1.  With  Reference  to  Character,  Holiness  or  Likeness  to  God, 
"Be  ye  holy,  for  I  am  holy."  2.  With  Reference  to  Life- 
motive  and  Force,  Supreme  Love  to  God,  and  Unselfish 
Love  to  Man,  "  Love  the  Lord  thy  God  with  all  thy  heart, 
etc.,  and  love  thy  neighbor  as  thyself."  II.  202-216.  Mark 
12  :  29-31.  X.  431.  Rom.  13  :  10.  Gal.  5  :  14.  Love  to 

God  the  root  of  unselfish  love  to  man.  Zech.  7  :  9,  10.  IX. 
581,2.  Matt.  25  :  41-45.  X.  463.  1  Cor.,  ch.  13.  1  John 
3  :  17,  18.    XI.  693.  1  John  4  :  11,  13,  20.   XI.  696,  698. 

For  full  Exposition  of  the  Ten  Commandments,  see  Command- 
ments, p.  22.     Morality. 

For  full  Exposition  of  the  Essence,  Spirit  and  Relations  of  the 
Moral  Law,  see  Law  of  God,  pp.  266-276. 


278  LAWS  OF  SINAI. 


II.  The  Ceremonial  Law.    11.  276-458. 

Its  Design  and  Use.  II.  279,  280.  Its  Significant  Rites 
not  Prophetic  Types,  but  Doctrinal  Symbols.  II.  280,  281. 
Read  also  II.  122. 

Classification  of  Ceremonial  Ordinances.  11.  281,  2. 

Sacrifice  the  central  and  vital  element,  as  from  Adam  it  had  been 
the  one  essential  external  symbol  of  worship. 

(1)  Positive  Institutes,  relating  directly  to  Wor- 
ship : 

Place  and  External  media  of  Worship. 

Tabernacle,  containing  Ark  and  Mercy-Seat,  Table, 
Candlestick,  Incense  Altar  ;  and  Court,  with  Altar 
of  Burnt-Offering  and  Laver.  Meaning  and  Use 
of  each.   II.  287-316. 

Its  Ministers. 

Priests  (High  Priest)  and  Levites.  II.  336-341,  348, 
352.  Sacerdotal  System  no  Basis  for  Spiritual 
Despotism.   II.  356,  7. 

Its  Rites. 

Including  Sacrificial  and  other  Offerings,  and  Wash- 
ings.  II.  313,  314,  358-392. 

its  Appointed  Times  : 

Sabbatic  Periods,  Festivals,  and  Fast  (of  Day  of 
Atonement).   II.  393-429. 

(3)  Minor  Ceremonial  Atljuncts  :  Offerings  of  Vows, 
First-born,  First-Fruits,  Tithes,  Ordinances  respecting 
Food,  Clean  and  Unclean  ;  and  Ceremonial  Uncleanness 
and  Purification.   II.  432-455. 


Deeper  Meaning-  and  Limitations  of  Sacrifice 
discerned  by  Psalmist  and  Prophet,  and  con- 
firmed by  Christ.      Ps.  50  :  S-23.   IV.  358,  9.        Ps.  51  :  17. 

V.    374.  Isa.  1  :  11-17.  VIII.   20-22.  Hosea   6  :  6.  IX. 

356.         Micah  6  :  6-8.  IX.  483.  Matt.  9  :  13.  Significance 

of  the  Ritual  to  thoughtful  Israelite.  III.  573,4.  Influence 
upon  religious  life.  III.  627.  See  Atonement,  p.  24 ; 
Sacrifice. 


LAWS  OF  SINAI.  379 

The  entire  Ceremonial  System  a  "  Figure  of  the 
True,"  and  designed  for  Use  until  Christ  the 
One  "Great  High  Priest,"  and  the  "One 
Offering"  should  come.  It  was  then  "done  away." 
II.  4^6-458.  2  Cor.  3  :  7-11.  Heb.  V  :  11-28  ;  9  :  1-14  ; 
10  :  1-14.  Gal.  4  :  9,  21.  XI.  403,  4.  Acts   10  :  15.  XI. 

71-74.        Ezek.  20  :  25.   II.  97. 


III.  The  Civil  Law.    II.  468-520. 

Civil  Government  Instituted  hy  Moses.  Its  dis- 
tinguishing Elements,  and  Influence  upon  subsequent 
Civilizations.   II.  468-476.  Also    last    note.     III.  158. 

Principles  of  Hebrew  Civil  Code  of  Universal  Applica- 
tion. II.  520.  The  Hebrew  Element  a  Main  Constituent 
of  Modern  Civilization.  II.  537.  Beneficent  Effects  of 

Hebrew  Institutions,  III.  20.  See  Civil  Government, 
p.  91. 

Appointment  of  Judges  and  Magistrates.  Re- 
quisites of  Character.  II.  480-482. 

Administration  of  Justice.  Supreme  Court.  Wit- 
nesses.     Punishments.   II.  483-489. 

Crimes,     Injuries,     and      Penalties.  II.  490-493. 

Death  for  Murder.   II.  496-498. 
Widow   and     Fatherless,    Stranger    and    Poor.  II.  501-506. 
God's  Heart  shown  in  these  precepts. 


Points  Touching  the  Legislation  of  Moses.    His 

Divine  Legation.  I.  638.  Israel's  Threefold  Relation  to 
the  Threefold  Law.  II.  517.  The  Legislation  Coeval 
with  the  Nation's  Existence.  II.  518-520.  God's  Pur- 
pose in  its  Establishment  and  Polity.  III.  16.  Penta- 
teuchal  Codes.   II.  113-121,  626-633.    (III.  21.) 

Mosaic  Authorship.  I.  70-80,  II.  21-25,  III.  18-20. 
Called  the  "  Law  of  Moses"  by  Joshua,  8  :  32  ;  22  :  5,  9  ; 
23  :  6.  In  1  Kings,  2   Chron.,    Ezra,   Nehemiah,  Daniel. 

In  John  1:17;  7  :  19,  23,  etc.  Acts  13  :  39  ;  15:5. 
Heb.    10  :  28.  See   also   III.    206,  VII.   478-481.      See 

Criticism  ;  Pentateuch. 


280  LIBERTY,    CHRISTIAN. 


LIBERTY,   CHRISTIAN. 

Freedom.    Its  Limitations.    Principle  of  Expe- 
diency. 

Applied  to: 

Freedom  from  narrow  judgments.     Rom.  14  .  3-6. 

XI.  267.  1  Cor.   10  :  29. 

Freedom  from  Ceremonial  observances. 

Col.   2  :  20.  Gal.   4  :  V,    9.   XI.   403.  Ps.   119  :  44-48.   I 

walk  at  liberty.  V.  305-307.  Rom.  8  :  15.  Ye  received 
not  the  spirit  of  bondage.  2  Cor.  3  :  17.  Where  the 
spirit  of  the  Lord  is  there  is  liberty.  XI.  355.  Gal.  2  :  4. 
Our  liberty  which  we  have  in  Christ.  Gal.  5:1.  Stand 
fast    in    the    liberty  wherewith  Christ  made  us  free.   XI, 

404.  The  law  of  liberty  is  the  law  of  love.  James  1  :  25  ; 
2:12.  XI.  625,  629.  But  this  law  to  be  obeyed,  not  used 
for  selfish  or  evil  purposes.  Gal.  5  :  13.  Ye  were  called 
unto  liberty,  but  use  not  for  an  occasion  to  the  flesh.  XI. 

405.  1  Pet.  2  :  16.  As  free,  not  using  freedom  for  a 
cloke  of  wickedness.  XI.  654.  See  also  John  8  :  32,  36. 
Truth  shall  make  you  free.  The  Son  make  you  free. 
Matt.  11  :  29,  30.  Take  My  yoke.  Also  Ps.  110  :  3.  Thy 
people  offer  themselves  willingly  in  the  day  of  Thy  power. 
V.   234-236. 


Limitations  in  tlie  exercise  of  Christian  Liber- 
ty, comprised  in  Paul's  double  application  of 
the  Principle  of  Expediency. 

In  both  statements,  the  sole  basis  and  reason  of  the  princi- 
ple is  edification,  or  building  up  of  spiritual  character  and 
life. 

1.  As   applied  to  the  individual  himself,     i  Cor. 

6  :  12-20.  All  things  are  lawful  for  me,  but  all  things 
are  not  expedient.  All  are  lawful,  but  I  will  not  be 
brought  under  the  power  of  any.  XI.  297,  8. 


LIFE,  AS  MORTAL.  -81 

2.  As  applied  to  those  with  whom  the  believer 
is  associated  in  life  and  ministry.  Here  are 
emphasized  the  radical  facts  of  personal  influence  and 
its  attendant  responsibility,  as  well  the  obligation  to 
-consideration,  kindness  and  helpfulness.  I  Cor.  10  :  23, 
24.  All  things  are  lawful,  but  all  things  edify  not  (build 
not  up).  Let  no  man  seek  his  own,  but  each  his  neigh- 
bor's good.  (Chap.  U  :  26.  Let  all  things  be  done 
unto  edifying.)  Yet  in  this  very  connection,  1  Cor. 
10  •.  27-29,  the  apostle  asserts  his  liberty  to  act  as  his  own 
conscience  dictates  ;  declaring  that  he  only  yields  that 
liberty,  and  urging  others  to  yield  it,  vs.  32,  33,  "  for 
the  profit  of  the  many,  that  they  may  be  saved."  XI. 
312,  313.  So  he  affirms  that  the  rights  of  weak  con- 
sciences should  be  regarded  rather  than  the  privileges 
of  Christian  liberty.  1  Cor.  8  :  Y-13.  Take  heed  lest  by 
any  means  this  liberty  of  yours  become  a  stumbling- 
block  to  the  weak.  (10  :  32.  Give  no  occasion  of  stum- 
bling.) XI.  304.  And  he  refers  to  his  own  surrender 
of  rightful  liberty  that  he  might  gain  and  save  the  more. 
1    Cor.   9  :  19-22.  XI.   307.  Furthermore    this   great 

practical  theme  is  treated  in  a  large  way,  with  many  in- 
junctions and  counsels,  in  the  entire  14th  chapter  of  the 
Letter  to  the  Romans.  XI.  266-272.  Gal.  5  :  13.  Ye 
were  called  for  freedom  ;  only  use  not  your  freedom  for 
an  occasion  to  the  flesh,  but  through  love  be  servants 
one  to  another.  XL  405. 


LIFE,  AS  MORTAL. 

Brevity  .and  Frailty. 

Gen.  47  :  9.  Few  and  evil  the  days  of  my  life.  I.  534.  1  Chron. 
29  :  15.  Our  days  are  as  a  shadow,  and  there  is  no  abiding.  III. 
492.  Ps.  39  :  4-6.  My  days  as  handbreadths.  Every  man  (Heb.) 
a  breath.  IV.  290.  Ps.  90  :  4-6,  9,  10.  Our  years  as  a  tale  that 
is  told  (a  sound  or  sigh).  V.  109,  110,  112,  113.  Ps.  102:11. 
A  shadow  that  declineth.  V  175.  Ps.  103  :  15,  16.  As  grass,  as 
a  flower  of  the  field.  V.  185.  Job  7  :  6,  7,  9.  My  days  swifter 
than  a  weaver's  shuttle.  My  life  a  breath.  As  a  cloud  is  con- 
sumed and  vanisheth.  VI.  51.  Job  9  :  25,  26.  Days  swifter 
than  a  post.  Passed  away  as  the  swift  ships.  VI.  65.  Job 
14  :  1,  2.   Of  few  days  and  full  of  trouble.     A  flower  is  cut  down. 


^82  LIFE'S  PERIODS. 

A  shadow  and  continueth  not  VI.  80,  7.  Isa.  40  : 6,  7,  Grass 
withereth,    the  flower  fadeth.   VIII.   206.  Isa.  64  :  6.  All  do 

fade  as  a  leaf.  VIII.  372.  James  4  :  14.  Ye  are  a  vapor,  that 
appeareth  for  a  little  time,  and  then  vanisheth  away.  XI.  638. 
1    Pet.  1  :  24.   XI.  651.         1   John   2  :  17.  XI.  687.  Isa.   2  :  22. 

Whose  breath  is  in  his  nostrils.  VIII.  29.  Micah  2  :  10.  This 
is  not  your  rest.  IX.  472.  Heb.  13  :  14.  We  have  not  here  an 
abiding   city.  XI.  615.  2  Cor.  5:4.  In    this   tabernacle    we 

groan,  being  burdened.  XI.  361.         Ezek.  7  :  6.  IX.  40. 


Time  to  be  Redeemed. 

Ps.  90  :  12.  So  teach  us  to  number  our  days  that  we  may  get  us  an 
heart  of  wisdom.  V.  111-113.  Eph.  5  :  15,  16.  Look  carefully 
how  ye  walk,  not  as  unwise  but  as  wise  ;  redeeming  the  time,  be- 
cause the  days  are  evil.  XI.  437.  Col.  4  :  5.  Walk  in  wisdom 
toward  them  that  are  without,  redeeming  the  time.  XI.  483. 
Wasted  years  restored.  Joel  2  :  25.  IX.  397.  Effect  of  unveiling 
the  hidden  life.   2  Kings  8  :  11.   VIII.  215,  216. 


LIFE'S  PERIODS. 


Infancy    and    Childhood;   Youth  or   early   Man- 
hood; Old  Age. 

Infancy  blessed  by  Christ.  Mark  lo  :  14-16.  X.  387. 
The  childlike  spirit  commended.   Matt.  18  :  2-5.  X.  290. 

Youtll.  Prov.  20  :  29.  The  glory  of  young  men  is  their 
strength.   VI.  369.  1    John    2  :  13,    14.  Eccles.    11  :  9. 

Rejoice,  O  young  man,  in  thy  youth,  etc.  VI.  511,  512. 
Eccles.  12  :  1.  Remember  thy  Creator  in  the  days  of  thy 
youth.  VI.  513.  Prov.  1  :  4.   To   the  young  man   knowl- 

edge   and    discretion.   VI.  234.  Ps.    119  :  9.   Wherewith 

shall  a  young  man  cleanse  his  way  ?  By  taking  heed  accord- 
ing to  Thy  word.  V.  289.  Lam.  3  :  27.  Good  to  bear  the 
yoke  in  youth.  VIII.  607.  Titus  2  :  6,  Young  men  exhort 
to  be  soberminded.   XI.  547. 

Old  Age.  Prov.  16  :  31.  Hoary  head  a  crown  of  glory.  VI. 
342.  Prov.  20  :  29.  Beauty  of  old  men  is  the  hoary  head. 
Ps.  71.   Prayer  of  Old  Age.  IV.  473-477.         Illus.  of  cheer- 


LIGHT  AND  DARKNESS  383 

fill    unselfish     age.     Barzillai.    III.    455.  Ps.    92  ;  14.  The 

righteous  shall  bring  forth  fruit  in  old  age.  V.  129,  130. 
Isa.  46  :  4.  Even  to  old  age  will  I  carry  you.  VIII.  243. 
Other  fitting  Promises :  Isa.  41  :  9,  10,  14.  I  am  with  thee,  I 
will  strengthen  thee,  yea,  I  will  help  thee.  VIII.  214,  5. 
Isa.  43  :  2.  When  thou  passest  through  the  waters,  I  will  be 
with  thee.  VIII.  225.  Ps.  48  :  14.  He  will  be  our  guide 
even  unto  death.  IV.  345,  346. 


LIGHT  AND    DARKNESS. 

In  the  Scriptures  Light  is  closely  connected  with  Life  and  Gladness  ; 
Darkness  with  Misery  and  Death. 


Light. 

God  is  Light. 

1  John  1  :  5.  This  is  the  message  which  we  have  heard 
from  Him  (Christ),  that  God  is  light,  and  in  Him  is  no 
darkness  at  all.  Ps.  84  :  The  Lord  God  is  a  sun.  V.  71. 
Christ  the  sun  of  righteousness.  Mai.  4  :  2.  IX.  649. 
Light  is  knowledge.  God  only  has  all  knowledge.  Christ 
is  "the  truth."  Light  is  holiness.  God  alone  is  holy.  Light 
is  joy  and  peace.  God  is  the  infinite  source  and  possessor 
of  these.  "  My  joy"  and  "  My  peace,"  said  Christ.  Light 
is  glory,  which  is  God's  original,  exclusive  and  imma- 
nent element  and  possession.  And  "the  glory  of  God 
shineth  in  the  face  of  Jesus  Christ." 

God  is  the  Giver  of  Light,  the  Light  of  Life. 

Testimonies  of  Old  Testament  Saints  :  Ps.  4  :  6,  7.  Lift  up  the 
light  of  Thy  countenance  upon  us.  Thou  hast  put  glad- 
ness in  my  heart.  IV.  60,  61.  Ps.  27  :  1.  The  Lord  is 
my  light  and  my  salvation.  IV.  204.  Ps.  36  :  9.  For 
with  Thee  is  the  fountain  of  life.  In  Thy  light  shall  we  see 
light.  IV.  267-269.  Ps.  43  :  3.  Send  out  Thy  light.  IV. 
320.  Ps.  89  :  15.  Blessed  is  the  people  who  know  the 
joyful  sound  :  they  walk,  O  Lord,  in  the  light  of  Thy 
countenance.  V.  99.  Ps.  97  :  11.  Light  is  sown  for  the 
righteous,  and  gladness  for  the  upright  in  heart.  V.  157- 


284  LIGHT  AND  DARKNE88. 

159.  Ps.  112  :  4,  Unto  the  upright  there  ariseth  light 
in  the  darkness.  V.  249-251,  Isa.  2  :  5.  Let  us  walk  in 
the  light  of  the  Lord.  Isa.  50  :  10.  He  that  hath  no 
light,  let  him  trust  in  the  name  of  the  Lord,  and  stay  upon 
his  God.  VIII.  265,266.  James  1  :  17.  Every  good  gift 
and  every  perfect  boon  is  from  above,  coming  down  from 
the  Father  of  lights. 

Christ  the  Light  of  the  World,  the  Life  of  Men. 

John  1  :  4,  9.  In  Him  was  life  ;  and  the  Life  was  the  light 
of  men.  There  was  the  true  light,  even  the  light  which 
lighteth  every  man.  X.  62.  John  8:12.  Jesus  spake 
unto  them,  saying,  I  am  the  light  of  the  world  :  he  that 
followeth  Me  shall  not  walk  in  the  darkness,  but  shall  have 
the  light  of  life.  X.  309-313.  John  9  :  5.  When  I  am 
in  the  world,  I  am  the  light  of  the  world.  X.  330.  John 
12  :  35,  36,  45,  46.  Jesus  said.  Yet  a  little  while  is  the 
light  among  you.  While  ye  have  the  light,  believe  on  the 
light,  that  ye  may  become  sons  of  light.  He  that  beholdeth 
Me  beholdeth  Him  that  sent  Me.  I  am  come  a  light  into 
the  world,  that  whosoever  believeth  on  Me  may  not  abide 
in  the  darkness.  X.  442,  444. 

2  Cor.  4:6.  It  is  God,  that  said.  Light  shall  shine  out  of 
darkness,  who  shined  in  our  hearts,  to  give  the  light  of  the 
knowledge  of  the  glory  of  God  in  the  face  of  Jesus  Christ. 
XI.  356-35<S.  1  Pet.  2  :  9.  Who  called  you  out  of  dark- 
ness into  His  marvelous  light.  XI.  654.  •!  Tim.  1  :  10. 
Our  Saviour  Christ  Jesus  brought  life  and  incorruption 
to  light  through   the  Gospel.  XI.   530.  Eph.  5  :  13,  14. 

Arise  from  the  dead,  and  Christ  shall  give  thee  light. 
XI.  437. 

Christians  as  Light-Reflectors. 

Matt.  5  :  14-16.  Ye  are  the  light  of  the  world.  Let  your 
light  shine  before  men  that  they  may  see  your  good 
works,  and  glorify  your  Father  which  is  in  heaven.  X. 
147,  148.  Phil.  2  :  15.  Ye  are  seen  as  lights  in  the  world, 
holding  forth   the  word    of  life.   XI.    454.  Eph.   5  :  8. 

Ye  were  once  darkness,  but  are  now  light  in  the  Lord  ; 
walk  as  children  of  light,  XI.  437.  1  Thes.  5  :  5.   Ye  are 

all  sons  of  light,  and  sons  of  the  day  ;  so  then  let  us  not 
sleep,  but  let  us  watch  and  be  sober.  XI.  495.  Rom. 

13  :  12.  The  night  is  far  spent,  the  day  is  at  hand  :  let  us 
therefore  cast  off  the  works  of  darkness,  and  let  us  put 
on  the  armor  of  light.  XI.  265.  1  John  1:7.  If  we  walk 

in  the  light,  as  He  is  in  the  light,  we  have  fellowship  one 
with  another,  and  the  blood  of  Jesus  Christ  cleanseth  us 


LIGHT  AND  DARKNESS.  285 

from  all  sin.  XI.  683.  1  John  2  .-  10.  He  that  loveth  his 
brother  abideth  in  the  light,  and  there  is  none  occasion  of 
stumbling  in  him. 

Iiiglit  in  the  Hereafter.      Heaven  a  Sphere  of 
Light.    The  Lamb  the  Light  thereof. 

Zech.  14:7.  At  evening  time  it  shall  be  light.  IX.  614,615. 
Col,  1  .'12,  13.  Who  made  us  meet  to  be  partakers  of 
the  inheritance  of  the  saints  in  light  ;  who  delivered  us 
out  of  the  povi'er  of  darkness,  and  translated  us  into 
the  kingdom  of  the  Son  of  His  love.  XI.  4Y0.  Isa. 
60  :  19,  20.  Jehovah  shall  be  thine  everlasting  light,  and 
thy   God   thy  glory.   VIII.  349,  350.  Rev.  21  :  23,  24. 

The  glory  of  God  did  lighten,  and  the  Lamb  is  the 
light  thereof.  And  the  nations  shall  walk  amid  the 
light  thereof.  XI.  YVg,  780.  Rev.  22  :  5.  The  Lord 
God  shall  give  them  light,  and  they  shall  reign  for  ever 
and  ever.   XI.  781. 

Darkness. 

From  Light  to  Darkness. 

Job  18  :  5,  18.  The  light  of  the  wicked  shall  be  put  out.  He 
shall  be  driven  from  light  into  darkness.  VI.  106.  Job 
38:15.  From  the  wicked  light  is  withholden.  VI.  202, 
Isa.  5  :  20.  Woe  unto  them  that  put  darkness  for  light  and 
light  for  darkness.   VIII.  38.  Jer.  13  :  16.   Give  glory  to 

the  Lord  your  God,  before  He  cause  darkness,  and  before 
your  feet  stumble  upon  the  dark  mountains  ;  and,  while, 
ye  look  for  light,  He  turn  it  into  the  shadow  of  death, 
and  make  it  gross  darkness.  VIII.  457,  458.  Matt.  6  :  23. 
If  the  light  that  is  in  thee  be  darkness,  how  great  is  that 
darkness!  X.  161.  John  3:19.  This  is  the  judgment, 
that  the  light  is  come  into  the  world,  and  men  loved  the 
darkness  more  than  the  light,  for  their  works  were  evil. 
For  every  one  that  doeth  ill  hateth  the  light,  and  cometh 
not  to  the  light,  lest  his  works  should  be  reproved.  X.  91. 
2  Cor.  6  :  14.  What  communion  hath  light  with  darkness  ? 
XI.  369. 

Heritors  and  Heritage  of  Darkness. 

Prov.  2:13.  Forsake  the  paths  of  righteousness  to  walk  in 
the  ways  of  darkness.  VI.  246.  Prov.  4:19.  Way  of  the 
wicked  is  as  darkness.  VI.  268.  1  John  2  :  11.  He  that 
hateth  his  brother  is  in  the  darkness,  and  walketh  in  the 
darkness,  and  knoweth  not  whither  he  goeth,  because 
the  darkness  hath  blinded  his  eyes. 


286  LONGING,    OR   THIRSTING,    AFTER   GOD. 

Job  10  :  22.   A   land  of  darkness,  as  darkness  itself,  etc.  VI. 
71.  Matt.   8:12;  22:13.   Outer    darkness.  X.   424. 

2  Pet.  2  :  4.  Delivered  into  chains  of  darkness.  XJ.  675. 
Jude  6,  13.  In  everlasting  chains  of  darkness.  Reserved 
for  blackness  of  darkness.  XI.  709,  710. 


LONGING,  OR  THIRSTING,  AFTER  GOD. 

Expressions  of  Longing  by  Old  Testament  Saints. 

Ps.  42  :  1,  2.  As  the  hart  panteth  after  the  water  brooks,  so 
panteth  my  soul  after  Thee,  O  God.  My  soul  thirsteth  for 
God,    for   the    living   God.   IV.  311,  312,  321.         Ps.  63  :  1,  8. 

0  God,  Thou  art  my  God  ;  my  soul  thirsteth  for  Thee.  My 
soul  followeth  hard  after  Thee.  IV.  426,427,  431.  Ps.  73  :  25. 
Whom  have  I  in  heaven  but  Thee  ?  And  there  is  none  upon 
earth  that  I  desire  beside  Thee.  V.  12.  Ps.  84  :  2.  My  soul 
longeth,  yea,  even  fainteth.  .  .  .  My  heart  and  my  flesh  cry 
out  unto  the  living  God.  V.  87.  Ps.  119:20.  My  soul 
breaketh  for  the  longing  it  hath  for  Thy  judgments  at  all 
times.  V.  297.  Ps.  130  :  6.  My  soul  is  unto  the  Lord,  etc. 
V.  403.  Ps.  143  :  6.  I  spread  forth  my  hands  unto  Thee  :  my 
soul  thirsteth  after  Thee.  V.  463.  Job  23  :  3.  Oh  that  I  knew 
where  I  might  find  Him.  VI.  132,  133.  Isa.  26  :  9.  With  my 
soul  have  I  desired   Thee  ;  yea,  with  my  spirit  within  me  will 

1  seek  Thee.  VIII.  127. 

Looking  and  Seeking  of  the  Longing  Sovil. 

Ps.  27  :  8.  My  heart  said  to  Thee,  Thy  face.  Lord,  will  I  seek. 
IV.  208.  Ps.  34  :  4.  I  sought  the  Lord,  and  He  answered 
me.  IV.  252.  Ps.  77  :  6.  My  spirit  made  diligent  search.  V. 
33,  34.  Ps.  119:  10.   With  my  whole  heart  have  I  sought 

Thee.  V.  290.  Micah  7  :  7.  As  for  me,  I  will  look  unto  the 
Lord.  IX.  489.  Heb.  12  :  2.  Looking  unto  Jesus.  Ps.  4  :  6. 
Who  will  show  us  any  good  ?  (so  say  dissatisfied  men  of  the 
world  ;  but  the  longing  soul  trustingly  cries)  Lord,  lift  upon 
me  the  light  of  Thy  countenance.   IV.  61. 

Promises  to  the  Longing  Soul. 

Ps.  37  :  4.  The  Lord  shall  give  thee  the  desires  of  thy  heart. 
IV.  274.         Ps.  103  :  5.    Who   satisfieth    thy  soul  with   good. 


LONGING,    on    TUJliSTING,    AFTER   GOD.  287 

V.  181.  Ps.  107  :  9.  He  satisfieth  the  longing-  soul,  and  the 
hungry  soul  he  filleth  with  good.  Jer.  29  :  13.  Ye  shall  find 
Me,  when  ye  shall  search  for  Me  with  all  your  heart.  VIII. 
529.  Matt.  5  :  6.  Blessed  are  they  that  hunger  and  thirst  after 
righteousness.  X.  146.  Matt.  6  :  33.  Seek  ye  first  the  king- 
dom of  God  and  His  righteousness  ;  and  all  these  things  (all 
needed  temporal  good)  shall  be  added  unto  you.  X.  163. 

[An  abiding  thirst  for  God  and  righteousness,  like  light  shining 
into  the  darkness,  expels  all  other  thirst  of  the  human  soul.  It 
banishes  alike  the  weariness  of  satiety  from  excess  of  pleasures, 
and  the  anguish  of  unsatisfied  craving  after  unattainable 
gratification.     B. 

The  Book  of  Psalms  and  the  Book  of  Job  seem  especially  to  be 
the  records  of  the  aspirations,  the  struggles,  the  experiences 
of  the  soul  in  its  efforts  to  reach  out  and  find  some  sure  per- 
sonal knowledge  of  God.  This  aspiration,  struggle,  longing, 
are  voiced  alike  in  the  cry  of  Job,  "  Oh,  that  I  knew  where  I 
might  find  Him  !"  and  the  cry  of  David,  "  My  soul  thirsteth 
for  God,  the  living  God."  It  is  this  soul-thirst,  that  must 
necessarily  precede  the  inflowing  of  the  Divine  Life,  that  is 
ever  surrounding  the  soul,  ready  to  give  of  itself  to  every  one 
that  is  ready  to  receive  it.  The  one  obstacle  in  the  way  to  be 
overcome  is  the  will — that  strange,  mysterious  essence  of  in- 
dividuality that  differentiates  the  soul  from  everything  else  in 
the  universe,  even  from  God  Himself.  But  once  this  obstacle 
is  removed,  this  point  gained,  and  the  will  resolves  and  desires 
to  yield  to  God,  to  obey  His  laws  and  to  be  instructed  by  His 
Divine  Spirit,  then  the  life  of  God  in  the  soul  is  begun.  In- 
terior. 

The  God  of  the  Bible  is  a  living  God.  He  has  a  heart  of  ten- 
derness and  love  like  our  mother's  heart.  He  thinks  of  His 
creatures  and  cares  for  them.  He  seeks  their  companionship, 
is  interested  in  their  life,  craves  their  affection  and  is  grieved 
by  their  sin  or  alienation.  Jesus  is  the  revealer  of  God  and 
He  uses  but  one  name  in  making  God  known — the  name 
Father,  putting  into  the  holy  word  all  that  is  tender,  sweet, 
and  compassionate  ;  all  that  love  could  possibly  mean. 

This  truth  of  the  living  God  assures  us  of  complete  satisfaction. 
We  know  what  a  satisfying  of  the  heart  even  a  strong  human 
friendship  gives.  Yet  this,  at  its  best,  is  only  a  hint  of  what 
God  is  to  those  who  bring  their  thirsts  to  Him,  The  cross  of 
Christ  meets  the  heart's  most  anguished  cry  for  pardon.  The 
divine  love  meets  the  deepest  yearnings  of  the  hungriest  soul 
for  love.  God's  wisdom  answers  all  the  questions  of  human 
eagerness  to  know.  Things  will  never  satisfy  an  immortal 
life  ;  even  the  best  of  God's  blessings  and  gifts  will  not  do  it. 
Nothing  less  than  God  Himself  will  suffice.     /.  R.  Miller.'] 


288  LORD- 8  DAY— LORD'S  SUPPER— LORD'S  PRAYER. 

LORD'S  DAY. 

See  Coiniiiandinents,  Fourth,  p.  92. 


LORD'S  SUPPER. 

Matt.  26:26-29.  X.  476-478.  2  Cor.  11  :  20,  23-29.  The  Lord's 
Supper.  Paul's  inspired  account.  Its  reverent  observance.  XI,  316- 
318.         Its  Relation  to  the  Passover.   II.  407-409. 


LORD'S   PRAYER. 

Matthew   6  :  9-13.    (Changes  in  Revised  Version.)    V. 

10.  Thy  will  be  done,  as  in  heaven,  so  on  earth.  V,  12.  And 
forgive  us  our  debts,  as  we  also  have  forgiven  our  debtors.  V=  13. 
And  bring  us  not  into  temptation,  but  deliver  us  from  the  evil  one. 
The  Doxology  is  omitted.  X.  157-159. 

Luke  1 1  :  3-4.  (Greater  changes  here.  We  give  the 
whole,  as  Revised.)  When  ye  pray,  say.  Father,  Hallowed  be 
Thy  name.  Thy  Kingdom  come.  Give  us  day  by  day  our  daily  bread. 
And  forgive  us  our  sins,  for  we  ourselves  also  forgive  every  one  that 
is  indebted  to  us.     And  bring  us  not  into  temptation.  X.  326,  327. 

\^Summary  of  an  extended  philological  conniwut  by  M.  Valentine.,  D.D.,  in 
Horn.  Review,  May,  1892. 

"1.  The  words  'debts'  and  'debtors'  are  the  exact  and  required 
translation  of  the  Greek  terms  in  the  fourth  petition  of  the  Lord's 
Prayer. 

"  2.  The  word  '  trespasses '  is  inadequate  to  the  office  of  translating 
the  original,  as  it  utterly  fails  to  suggest  or  include  sins  of  omission, 
included  in  the  generic  comprehensive  term  in  the  Greek.  It  trans- 
lates only  half  of  its  meaning. 

"3.  The  claim  that  Christ  has  furnished  another  word  for  us  to  sub- 
stifi/te  in  the  petition  is  altogether  an  illusion,  having  its  only  plausi- 
bility in  the  mistaken  exegesis  that  has  failed  to  distinguish  between 


LOVE.  2S\) 

a  supposed  '  explanation  '  and  the  actual  application  of  the  principle 
of  forgiveness  to  inter-human  relations. 

"4.  As  the  substitution  of  'trespasses'  is  philologically  indefensible, 
so  it  is  also  to  be  liturgically  condemned,  on  account  of  the  thorough 
deficiency  of  the  word  to  hold  worshipers  under  full,  correct  teach- 
ing and  spiritual  quickening  in  connection  with  the  enormous  evil  of 
sins  of  omission.     Its  use  is  inferior  for  the  conscience." 

Necessary  Limitations  in  its  Subjects. 

So  far  as  it  goes  it  is  perfect.  At  the  time  it  was  taught,  it  could  not 
have  been  more  replete  with  the  evangelical  spirit  without  antici- 
pating events  in  our  Lord's  life  yet  to  be  accomplished.  Its  spirit  is 
warmly  evangelical,  but  its  content  is  wanting  in  material  that  en- 
tered into  apostolic  supplication.  After  the  Resurrection,  the  dis- 
ciples prayed  better  than  they  had  been  taught  by  their  living  Lord. 
He  had  himself  suggested  and  necessitated  this  advance.  "  Hither- 
to ye  have  asked  nothing  in  My  name."  "  I  go  unto  My  Father,  and 
whatsoever  ye  shall  ask  in  My  name."  Does  not  this  hitherto  sug- 
gest that  the  prayer  He  taught  as  a  model  needs  to  be  remodeled  as 
advance  of  truth  and  experience  might  require  ?  The  old  prayer 
taught  the  forgiveness  of  sin,  but  it  did  not  ground  that  forgiveness 
in  the  Atonement ;  it  implied  regeneration,  but  it  did  not  express 
apostolic  aspiration  after  holiness  ;  it  discloses  confidence  in  God  as 
a  Father,  but  it  does  not  utter  the  apostolic  shout  over  the  grave  ; 
it  gives  promise  of  a  triumphant  kingdom  on  earth,  but  it  is  silent  as 
to  an  abundant  entrance  into  heaven.  As  a  model  it  is  perfect. 
As  a  formulary  of  Christian  devotion  it  does  not  embrace  the  most 
precious  truths  of  the  cross.     C.  B.  Hulbert.^ 


LOVE  :  LOVE  OF  GOD  ;  LOVE  OF  MAN,  TO  GOD  AND 
TO  MAN. 

I  Love.  Its  Distinguishing  Cliaracteristics  as  Inti- 
mated in  tlie  Scriptures. 

Love  is  the  normal  condition  and  action  of  God 
Himself,  and  of  every  creature  spirit  as  created  by  Him." 
It  is  a  spontaneous  outcome  of  the  outlooking  benevolent 
heart,  longing  and  seeking  to  communicate  itself  and  all  that 
it  can  give  and  do  for  the  joy  and  blessing  of  the  Creator  and 
His  creature.  1  John  4  :  8.  God  is  love. 

Love  and  Holiness  comi)rise  the  chief  qualities  in 
the    Divine    Character,   prompting  and  permeating  all 


290  LO  VE. 

other  qualities  ;  as  Justice,  Righteousness,  Faithfulness,  Truth, 
Goodness  and  Grace.  Together  they  furnish  the  source  and 
the  motive  force  of  the  Divine  Working  in  Creation,  Provi- 
dence, and  Redemption.  We  may  not  assign  precedence  or 
pre-eminence  to  either.  Both  are  vital  elements  of  His  Law, 
which  is  the  principle  and  basis  of  His  Acts,  and  the  rule  of 
His  dealing  with  and  government  over  His  spiritual  creation. 
Both  have  a  side  of  sweet  and  reverent  attractiveness,  and  a 
side  of  stern  severity.  And  both  equally  manifest,  extol  and 
glorify  the  infinite,  changeless  God,  in  whose  heart  they  have 
eternally  and  blessedly  co-existed.     See  pp.   152,  153. 

Love  is  the  substance  and  end  of  the  Law's  re- 
quirements of  men  and  angels,  and  by  Love  the  Law's 
purposes  are  defined  and  achieved.  1  Tim.  1  :  5.  The  end  of 
the  commandment  is  love.  Rom.  13  :  10.  Love  is  the  fulfill- 
ment of  law.     See  Law  of  God,  p.   267. 

Love  lias  a  constraining-  force,  which  irrepressibly  leads 
to  its  own  appropriate  acting.  It  prompted  God  to  Creation 
and  Redemption.  And  the  force  of  God's  manifest  love 
prompts  the  redeemed  believing  man  to  responsive  love  and  to 
obedience.  2  Cor.  5  :  14.  The  love  of  Christ  (shed  abroad  in 
the  heart  by  the  Holy  Spirit)  constraineth  us  (to  "  live  unto 
Him  who  died"  for  us). 

Specifically,  love  energizes  faith,  imparts  to  it  impelling  motive 
and  working  force.     Gal.  5  :  6.   Faith  worketh  through  love. 

Love,  in  God  and  Man,  is  revealed  as  including 
an  Element  of  Self-Sacrifice.  In  God  this  appears 
as  original,  voluntary,  and  exemplary.  In  man  it  is  the  effect 
of  the  wonderful  Divine  example  and  of  constrained  gratitude 
for  the  self-offering  of  Christ.  Rom.  5  :  8.  God  command- 
eth  His  own  love  toward  us,  in  that,  while  we  were  yet  sinners, 
Christ  died  for  us.  John  4:19.  We  love  Him,  because  He 
first  loved  us.  Gal.  2  :  20.  Who  loved  me,  and  gave  Him- 
self up  for  me.  Phil.  3  :  8-10.  I  count  all  things  loss,  that 
I  may  know  Him,  and  the  fellowship  of  His  sufferings,  be- 
coming conformed  unto  His  death. 


II.  The  Love  of  God  to  Men. 

N'ote.  The  Scripture  phrase  "  love  of  God"  invariably  refers  to 
and  means  God's  love  to  us,  never  our  love  to  God.  As  it  is 
God's  love  that  is  "shed  abroad  in  our  hearts,"  so  it  is  Christ's 
love  to  us  that  He  enjoins  us  to  "continue  in,"  John  15  :  9  ; 
and    God's   love  that  Jude  (v.  21)  instructs  us   to  "  keep   our- 


LOVE  391 

selves  in,"  Our  love  to  God  has  neither  merit  nor  strength, 
neither  staying  nor  resisting  power,  nor  sufficiency  of  any  sort. 
God's  love  possesses  all  these.  It  is  Christ's  hold  of  us  (Phil. 
3:12;  John  10  ;  28,  29),  not  our  hold  of  Christ,  that  avails  for. 
our  deliverance,  assurance  and  comfort.  And  this  hold  is  ex- 
erted through  the  constraint  of  His  indw^elling  and  inworking 
love. 


God's  Love   Everlasting-  and    Immeasurable. 

ler.  31  :  3  (a  text  to  be  associated  and  indelibly  memo- 
rized with  John  3  :  10,  each  "a  little  Gospel").  /  /lave 
loved  thee  with  an  everlasting  love  ;  therefore  7vith  loving- 
kindness  have  I  drawn  thee.  VIII.  539-541.  John  13  :  1. 
He  loved  them  to  the  end  (or  uttermost).  X.  467. 
Deut.  7  :  7,  8,  13.  Set  His  love  upon  you,  .  .  .  loveth 
you  ;  .  .  .  will  love  and  bless  thee.  II.  645.  Hosea 
11  :  4.  I  drew  them  with  bands  of  a  man,  with  cords  of 
love.  IX.  368,  Zeph.  3  :  17.  He  will  rejoice  over  thee 
with  joy  :  He  will  rest  in  His  love.  IX.  534.  John 
15:9,  Even  as  the  Father  hath  loved  Me,  so  have  J  loved 
you.  X.  491.  Eph.  3:18,  19.  Ye,  being  rooted  and 
grounded  in  love,  may  be  able  to  apprehend  what  is  the 
breadth  and  length  and  height  and  depth,  and  to  know 
the  love  of  Christ  which  passeth  knowledge,  XI.  425. 
1  John  3:1.  Behold  what  manner  of  love  the  Father  hath 
bestowed  upon  us,  that  we  should  be  called  children  of 
God.  Titus  3  :  4.  The  kindness  of  God  our  Saviour 
and  His  love  toward  man  appeared.  1  John  4  :  16. 
And  we  know  and  have  believed  the  love  which  God 
hath  toward  us. 


The  Love  of  God  clearly  shown  in  the  wise 
and  orderly  adaptations  of  the  Natural 
Creation  to   Man's   needs  and  comfort.      As 

illustrative  points  we  refer  to  the  seeding  and  fruitfulness 
of  the  earth,  the  adjustments  of  day  and  night,  the  diver- 
sities of  temperature,  the  succession  of  the  seasons,  together 
with  the  corresponding  fitnesses  of  man's  physical  structure 
and  capacities.     See  Nature, 

The  Love  of  God  more  clearly  manifested  in 
the  ample  Goodness  of  Providence. 

1,  In  the  original  charters  of  food,  and  of  dominion  over 
the  earth  and  the  animal  creation.  Gen.  1  :  28-31. 
I.  155.  Gen.  9:3,   I.  252. 


292  LOVE. 


2.  In  the  establishment  of  the  Family  and  the  Com- 
munity, and  of  Civil  Government,  and  in  the  general 
ordering  of  human  governments  and  their  history. 

3.  In  the  special  ordering  of  the  events  of  personal  his- 
tory, and  the  allotment  of  individual  experience  and 
condition  in  harmonious  connection  with  personal 
freedom  of  choice  and  action. 

The  Love  of  God  most  signally  manifested, 
and  Avitli  the  deepest,  most  attractive  and 
tender  emphasis  disclosetl  to  heaven  and 
earth,  in  the  Incarnation  and  Atoning;  Death 
of  the  Lord  Jesns  Christ,  the  God-Man  Re- 
deemer. 

Only  Love  prompted,  devised,  and  executed  the  won- 
drous Plan  of  Grace.  Only  Love  sent  the  Son,  and 
led  Him  to  willing  obedience  unto  death,  the  shame- 
ful death  of  the  Cross.  John  3:16.  For  God  so  loved 
the  world,  that  He  gave  His  only  begotten  Son,  that 
whosoever  believeth  on  Him,  should  not  perish,  but 
have  eternal  life.  Heb.  12  :  2.  Who,  for  the  joy  set 
before  Him,  endured  the  cross,  despising  the  shame. 
John  15  :  13.  Greater  love  hath  no  man  than  this,  that 
a  man  lay  down  his  life  for  his  friends.  Rom.  5  ;  8. 
God  commandeth  His  own  love  toward  us,  in  that, 
while  we  were  yet  sinners,  Christ  died  for  us.  Gal. 
2  :  20.  The  Son  of  God,  who  loved  me,  and  gave  Him- 
self up  for  me.  1  John  4  :  9,  10.  Herein  is  love, 
not  that  we  loved  God,  but  that  He  loved  us,  and 
sent  His  Son  to  be  the  propitiation  for  our  sins. 
Herein  was  the  love  of  God  manifested,  that  God  hath 
sent  His  only  begotten  Son  into  the  world,  that  we 
might  live  through  Him.  Eph.  2  :  4.  God,  being 
rich  in  mercy,  for  His  great  love  wherewith  He  loved 
us,  even  when  we  were  dead  through  our  trespasses, 
quickened  us  together  with  Christ.  Rom.  8  :  38, 
39.  Rev.  1  :  5.  Thus  the  Cross  of  Christ  authenti- 
cates and  confirms  in  all  its  fullness  Jehovah's  own 
wonderful  utterance  by  the  prophet  Jeremiah,  "  /  have 
loved  thee  7vith  an  everlasting  love,  therefore  7vith  loving- 
kindness  have  I  drawn  thee'' 


III.  The  Love  of  Man  to  God. 

Deut.  6  :  5.  Thou  shalt  love  the  Lord  thy  God  with  all    thy 
heart  and  with  all  thy  soul,  and  with  all  thy  mind. 


LOVE.  '''' 

Love  to  God  is  a  heart  and  life  controlling  affection 
toward  God,  responsive  and  like  in  kind  to  His  love 
toward  us.  As  such  controlling  force  over  heart  and 
life  it  forgets,  denies,  sacrifices  self  whenever  and 
wherever  needful  for-  the  fulfilling  of  God's  will,  and 
the  doing  of  service  to  Him  in  helping  His  creatures. 

Source    and    Constraining     Force    of  Man's 
Love  to  God. 

This  is  the  Divinely  implanted  conviction  of  God's  love, 
as  that  love  is  manifested  in  Chrisfs  sacrifice.  It  is  a 
fruit  or  effect  of  the  Holy  Spirit's  efficient  impression 
upon  man's  heart  of  the  infinite  and  eternal  love  of 
God  toward  men.  Rom.  5  :  5.  The  love  of  God  (  o 
sinful  men)  is  shed  abroad  in  your  hearts  by  the  Holy 
Spirit  Gal.  5  :  22.   Fruit    of    the    Spirit    is    love. 

2  Thes   3  •  5    The    Lord   direct  your  hearts  into    the 
love  of  God  ;   (that  this  love  may  be  habitually  real- 
ized in  its  constraining  force).  1  John  4  :  19.  We 
love,  because   He   first  loved  us.  So  the  Psalmist, 
116:1.   I  love  the  Lord   because  He  hath  heard  my 
voice  and  my  supplications.   V.  264,  265. 
P'  The  fruit  of  the  Spirit  is  love."     It  comes  down  from 
above  as  one  of  the  ascension  gifts  of  the  Lord  Jesus 
Christ,  and  it  is  a  quality  imparted  in   the  new  birth 
as  that  which  allies  us   to  the  Divine  nature.     This 
grace    then,  is  an  essential  characteristic  of.  the  re- 
newed nature,  a  necessary  and   unvaried  constituent 
of  that  heart  within  which  the  holy  seed  has  been 
planted      It  must  exist  wherever  the  Spirit  of  God 
reigns,  and  thrive  and  prevail  wherever  the  soul  has 
entered  upon  Divine  life.     Without  love  our  nature  is 
insensible  and  dead;  with  it,   it  is   full  of  the  very 
substance  of  the  religion  of  Christ.     Everything  con- 
nected with  the   Christian's   hope  is  adapted  to  pro- 
duce it  :  every  duty  incumbent  upon  us  imperative  y 
demands  it  ;  all  our  high  and   holy  expectations  fully 
warrant  it.     "  Love  is  the  fulfilling  of  the  law.         He 
that  loveth  not,  abideth  in  death.'"     7?.  A/c//7mtne.] 

Effects  and  Evidences  of  Man's  Eove  as  trans- 
formed and  made  efficient  by  the  Divinely  fixed  convic- 
tion of  God's  love.  Besires  to  make  reqmttal  Fs. 
116  •  12    V    267.  Ps.  10:>  :  L  2.   V.  179,  180.       Brings 

strength.  Song  8  :  6.  Love  is  strong  as  death.  Many 
waters  cannot  quench  love.  VI.  572.  Casteth  out  fear 
1  John  4:18.         Evidence  of  regeneration.   1   John  4  :  /. 


294  IJJVE. 


Love  is  of  God,  and  every  one  that  loveth  is  begotten 
of  God  and  knoweth  God.  Constrains  to  a  life  of  con- 
secration to  Christ.  2  Cor.  5  :  14-16.  Ensures  God's  care 
and  keeping.  Rom.  8  :  28.  We  know  that  to  them  that 
love  God  all  things  work  together  for  good.  They  that 
are  "  rooted  and  grounded  in  love  (the  love  of  Christ 
controlling  their  hearts)  know  the  love  of  Christ  which 
passeth  knowledge"  and  are  "filled  with  all  the  fullness 
of  God."  Eph.  3:17-19.  John  14:23.  Jesus  said,  If 
a  man  love  Me,  he  will  keep  My  word  ;  and  My  Father 
will  love  him,  and  We  will  come  unto  him,  and  make 
Our  abode  with  him. 


IV.  The  Love  of  Man  to  his  Fellow-Man . 

Thou   shalt  love  thy  neighbor  as  thyself.   Lev.    19  :  18.   IL 
214-216.  Rom.   13  :  8,  9.         Gal.  5:14.         James  2  :  8. 

As  we  have  often  learned,  this  love  of  man  to  men  is  a 
vital  part  and  result  of  His  supreme  love  to  God.  1  John 
4:20,21.  He  that  loveth  not  his  brother  whom  he  hath 
seen,  cannot  love  God  whom  he  hath  not  seen.  And  this 
commandment  have  we  from  Him,  that  he  who  loveth 
God  love  his  brother  also.  John  15  :  12.  This  is  My 
commandment,  that  ye  love  one  another.  Matt.  5  :  4. 
Love  your  enemies.  Rom.  13  :  8.  1  Thes.  4:9.  1  Pet. 
1  :  22.  1  John  3:11,  23.  Gal.  6  :  2.  Heb.  13  :  1,  2. 

Love  to  men  as  brethren  the  condition  as 
well  as  evidence  of  the  new  spiritual  life. 

This  is  strongly  and  variously  stated  by  John.  1  John 
3  :  10,  14.  Whosoever  doeth  not  righteousness  is  not  of 
God,  neither  he  that  loveth  not  his  brother.  We  know 
that  we  have  passed  out  of  death  into  life,  because  we 
love  the  brethren.  1  John  4  :  7,  12.   He  that  loveth   is 

begotten  of  God.  If  we  love  one  another,  God  abideth 
in  us,  and  His  love  is  perfected  in  us.  1  John  2  :  10. 

He  that  loveth  his  brother  abideth  in  the  light. 

The  motive  and  measure  of  required  love  one 
to  another.  John  15  :  12,  9.  Love  one  another  as  I 
have  loved  you.  As  the  Father  hath  loved  Me,  so  have 
I  loved  you.  1  John  4:11.  Beloved,  if  God  so  loved 
us,  we  also   ought   to   love   one   another.  Eph.  5  :  2. 

Walk  in  love,  even  as  Christ  also  loved  you.  1  Thes. 
3  :  12.  Increase  and  abound  in  love  one  toward  another, 
and  toward  all  men. 


LOVE.  395 

Characteristic  Spirit,  Methods,  and  EfTects  of 

Love  to  Men.  Chief  passage  abounding  in  points 
and  calling  for  exhaustive  study  :  1  Cor.  13  :  4-8.  Love 
suffereth  long  and  is  kind  ;  envielh  not  ;  vaunteth  not 
itself  ;  is  not  puffed  up  ;  seeketh  not  its  own  ;  is  not  pro- 
voked ;  taketh  not  account  of  evil  ;  rejoiceth  with  the 
truth  ;  beareth  (covereth)  all  things  ;  believeth  all  things  ; 
hopeth  all  things  ;  endureth  all  things  Love  never 
faileth.   XL   323-325.  1  Cor.  8  :  1.   Love  buildeth  up. 

Rom.  13:  8,11.  Love  worketh  no  ill  to  his  neighbor; 
love  therefore  is  the  fulfillment  of  the  law.  Prov.  10:12. 
Love  covereth  transgression.  Prov.  17  :  9.  He  that 
covereth  transgression,  seeketh  love.  1  Pet.  4  :  48.  Love 
covereth  a  multitude  of  sins.  Special  injunctions  bear- 

ing upon  the  above  points:  Eph,  4:2,  15.  Forbearing 
one  another  in  love.     Speaking  truth   in   love.  Eph. 

5:13.     By    love     serve     one     another.  Heb.    10  :  24. 

Consider  one  another  to  provoke  unto  love  and  to  good 
works. 

Thus  it  appears  that  brotherly  love,  which  has  its  source 
and  vital  impulse  in  stipreme  love  to  Christ,  includes  the 
thinking,  feeling  and  acting  kindly,  considerately,  and 
helpfully  to  all  whom  we  touch  in  life,  according  to  the 
measure  of  our  ability.  It  is  summed  up  in  fellowship- 
ing  with  men  in  order  to  serve  them,  as  Christ  lived  and 
acted  among  them.  Further  it  appears  that  the  essence 
and  test  of  genuine  philanthropy  is  found,  not  in  any 
merely  natural  sympathy  and  kindliness  of  heart,  but  in 
the  soul-controlling  force  of  a  supreme  love  to  God, 
which  alone  prompts  and  produces  a  spirit  of  unselfish 
self-sacrifice  for  others. 

See  Law  of  God,  pp.  267,  268,  274,  275. 

[1  Cor.  13  :  4-6.  The  apostle  puts  these  three  things  in 
close  connection  :  boastfulness,  vanity  or  conceit,  and 
unseemly  behavior  ;  and  then  of  love  denies  all  these 
weaknesses.  Love  vaunteth  not  itself  ;  it  does  not  make 
a  parade  and  show  of  itself,  of  its  own  knowledge  or 
gifts.  Love  is  not  puffed  up  ;  it  is  not  a  man  swollen 
with  a  great  opinion  of  his  extraordinary  self.  Love 
does  not  behave  itself  unseemly  ;  it  does  not  commit 
improprieties  of  time,  of  position,  or  of  trust.  Instead 
love  is  modest  and  humble.  If  love  has  knowledge, 
more  than  some  others  ;  if  love  has  position  and  trust 
more  honorable  than  some  others,  it  recognizes  posi- 
tion and  knowledge  as  a  stewardship  for  the  use  of 
which  love  is  held  accountable  to  the  Master. 

Paul  describes  love  to  be  a  principle  in  its  nature  directly 
contrary    to    selfishness.     Love    seeketh    not    her   own. 


ii96  LOVE. 


Love  takes  interest  in  another  ;  lives  for  another's 
blessedness  ;  cares  for  another's  earthly  prosperity,  and 
is  willing  to  deny  itself  in  order  that  great  good,  tem- 
poral and  spiritual,  may  come  to  others,  whether  self- 
denying  service  be  followed  by  earthly  rewards  or  not. 

Love  is  not  easily  provoked  and  does  not  think  evil.  Love 
is  not  quick  to  take  offense,  nor  is  love  ready  to  impugn 
the  motives  of  others,  nor  to  suspect  evil  designs  lurk- 
ing under  outward  friendship.  Love  is  devoted  to  the 
growth  of  love.  Love  is  so  intent  on  doing  good  to 
others,  so  intent  on  extending  the  dominion  of  love,  and 
on  lifting  men  up  from  the  sphere  of  selfishness  into 
the  heavenly  spirit  of  Jesus  Christ,  that  she  is  willing  to 
suffer  wrongs  in  the  prosecution  of  her  glorious  end  ; 
and  is  predisposed  not  to  think  evil,  not  to  be  suspi- 
cious, but  is  disposed  to  think  good  ;  she  desires  to  think 
good  so  long  as  there  is  Christian  reason  for  it,  and  to 
bring  even  the  subjects  of  ill-will  under  her  transform- 
ing influence. 

Possessing  the  truth,  possessed  by  the  truth,  cleaving  to 
the  truth,  and  living  for  no  other  end,  love  rejoices  with 
truth.  Love  takes  most  intense  delight  in  serving  the 
truth,  in  the  extension  of  its  dominion,  and  in  offering 
self  a  sacrifice  on  its  altar.     E.  V.  Gerhart.^ 


Y.  Love  the  Chief  of  the  Trinity  of  Graces. 

1  Cor.  13:8,  1.3.  Love  never  faileth.  But  now  abideth  Faith, 
Hope,  Love,  these  three  ;  and  the  greatest  of  these  is  Love. 

[The  gift  of  tongues,  the  gift  of  prophecy,  and  that  other 
special  spiritual  gift,  called  the  gift  of  knowledge,  are  all  of 
transient  character.  In  contrast  with  these  gifts,  love  is  the 
unchangeable  good.  The  same  in  its  attributes  through  all 
ages,  love  survives  all  periods  of  time,  survives  the  changes 
wrought  by  death  and  the  grave,  and  lives  on  with  renewed 
freshness  and  vitality  in  the  world   to  come.     E.  V.  Gerhart. 

This  is  the  chief  of  the  Christian  graces  ;  the  keystone  of  the 
arch  which  gives  beauty  and  symmetry  and  permanency  to 
the  others.  It  is  the  crowning  glory  of  the  Christian  char- 
acter ;  the  essential  element  of  Christian  perfectness  ;  the 
highest  exhibition  of  Christian  excellence.  This  is  that 
grace  which  adorns  and  beautifies  the  Christian  profession 
before  men,  which  shall  hallow  and  illustrate  it  in  heavenly 
glory.  It  is  greater  than  faith,  for  "faith  shall  be  lost  in 
sight  ;"  it  is  higher  than  hope,  for  "hope  shall  be  swallowed 
up  in  fruition,"  but  love   shall  never  fail.     It  is   the  fountain 


MA  A.  ^^^ 

at  which  the  saints  of  God  shall  ever  drink  ;  the  atmos- 
phere which  the  ransomed  ones  shall  ever  breathe  ;  the 
hallowed  bond  which  shall  ever  unite  the  happy  inhabit- 
ants of  heaven  in  perpetual  and  ever-strengthening  concord. 
Ji.  Mcllwaine.\ 


MAN. 


Direct  Creation  by  God.     Heb.  Bara,  prepare,  form, 
fashion,  create. 

Gen.  1  :  27.  God  created  man.  I.  131-133.  Gen.  5  : 1.  Deut. 
4  :  32.  Isa.  45  :12. 

Original  Estate  and  Antiquity  of  Man.  I.  139-148.  See  Edin- 
burgh Rev.,  April,  1892,  p.  315. 

Constitutive  Elements  of  His  Complex  Being. 

1.  Body.     Heb.  Basar,  flesh;   Gr.  Soma. 

Gen.  2  :  1.   And  the  Lord  God  formed  man  of  the  dust  of  the 
ground.   I.  132-134.         Eccles.  12:7.  The  dust  return  to  the 
earth  as  it  was.  VI.  515.         Eccles.  3  :  18-20.  VI.  463. 
1  Cor.  15  :44,  47,  49.   There  is  a  natural  body.   The  first  man 
is  of  the   earth,  earthy.  We   have  borne  the  image  of  the 
earthy.   XI.  338.  339.         1    Cor.    C  :  15,  19.  Your  bodies   are 
members  of    Christ.   Your  body  is  the   temple  of   the  Holy 
Ghost  which  is  in  you.   XI.  298.         Rom.  8  :  23.   Redemption 
of  our  body.  XI.  238. 
[I  have  wished  to  enter  my  earnest  protest  against  the  trans- 
mutation theory,  revived  of  late  with  so  much  ability,  and 
so  generally  received.     It  is   my  belief  that  naturalists  are 
chasing  a  phantom  in  their  search  after  some  material  grada- 
tion among  created  beings,  by  which  the  whole  animal  king- 
dom may  have  been  derived  by  successive  development  from 
a  single  germ,  or  from  a  few  germs.     It  would  seem,  from  the 
frequency  with  which  this  notion  is  revived— ever  recurring 
upon  us  with  hydra-headed  tenacity  of  life,  and  presenting 
itself  under  a  new  form  as  soon  as   the  preceding  one  has 
been  exploded  and  set  aside— that  it  has  a  certain  fascination 
for  the  human  mind.     There  seems  to  me  a  repulsive  pov- 
erty in  this  material  explanation,  that  is  contradicted  by  the 


398  MAN. 


intellectual  grandeur  of  the  universe  ;  the  resources  of  the 
Deity  cannot  be  so  meager  that,  in  order  to  create  a  human 
being  endowed  with  reason,  He  must  change  a  monkey 
into  a  man.  This  theory  is  opposed  to  the  processes  of 
nature,  so  far  as  we  have  been  able  to  apprehend  them  ;  it 
is  contradicted  by  the  facts  of  embryology  and  paleontology, 
the  former  showing  us  forms  of  development  as  distinct  and 
persistent  for  each  group  as  are  the  fossil  types  of  each 
period  revealed  to  us  by  the  latter,  and  the  experiments 
upon  domesticated  animals  and  cultivated  plants,  on  which 
its  adherents  base  their  views,  are  entirely  foreign  to 
the  matter  in  hand,  since  the  varieties  thus  brought  about 
by  the  fostering  care  of  man  are  of  an  entirely  different 
character  from  those  observed  among  wild  species.  And, 
while  their  positive  evidence  is  inapplicable,  their  negative 
evidence  is  equally  unsatisfactory,  since,  however  long  and 
frequently  the  breaks  in  the  geological  series  may  be  in 
which  they  would  fain  bury  their  transition  types,  there  are 
many  points  in  the  succession  where  the  connection  is  per- 
fectly distinct  and  unbroken,  and  it  is  just  at  these  points 
that  new  organic  groups  are  introduced  without  any  inter- 
mediate forms  to  link  them  with  the  preceding  one.     Louis 

.   Agassiz.  ] 

As  a  compound  being,  made  up  of  body  and  of  spirit,  man  is 
the  link  which  unites  the  natural  and  the  spiritual  worlds. 
The  direct  link  between  man  and  nature  is  the  body,  which 
in  its  erect  posture,  its  highly  evolved  brain,  its  developed 
limbs,  and  its  countenance  lifted  up  to  the  heavens,  bears 
witness  to  the  dignity  of  the  soul  within.  As  Materialism 
ignores  the  rights  of  the  spirit,  and  would  reduce  thought, 
feeling,  and  will  to  functions  of  matter  ;  so  an  ultra-spirit- 
uality is  too  apt  to  ignore  the  rights  of  the  body,  and  to  re- 
gard it  as  a  mere  accident  of  man's  personality.  Materialism 
quite  rightly  protests  against  this  one-sidedness  ;  and  the 
whole  tendency  of  modern  inquiry  is  to  draw  the  two  sides 
of  man's  nature — the  material  and  the  spiritual,  the  physical 
and  the  metaphysical,  the  physiological  and  the  mental — 
more  closely  together.  The  Bible  avoids  both  extremes. 
Materialism  gets  all  its  rights  in  the  Bible  doctrine  of  the 
body.  Enough  to  remark  that  the  Bible  history  of  man's 
creation  ;  the  remarkable  honor  it  places  on  the  body  as 
God's  workmanship  and  the  temple  of  the  Holy  Ghost  ;  its 
doctrines  of  sin,  with  death  as  the  penalty  ;  of  the  Incarna- 
tion— "for  as  much  as  the  children  are  partakers  of  flesh 
and  blood,  He  also  Himself  likewise  took  part  of  the  same  ;" 
of  Redemption,  which  includes  "the  Redemption  of  the 
body  ;"  of  the  future  life  in  a  glorified  corporeity — all  warn 
us  against  an  undue  depreciation  of  the  body.     Prof.  Orr. 


MAN.  299 

o       \  Soul,  //e/>.  Nephesh  ;   Gr.  Psuke  —  Animal  Soul. 
\  Spirit,  Heb.  RiiacJi,   ]Vind ;   Gr .  Pfieuma. 

Gen.  2  :  T.    Breathed   into  his   nostrils   the   breath  of  life, 
and    man   became   a   Living    Soul.    I.  133-1.35.  Matt. 

10;  28;  16:26.  1  Thes.  5  :  23.  Num.  16:22. 

The  God  of  the  spirits  of  all  flesh.         Heb.  12  :  9.   The 
Father    of  spirits.  Ps.  32  :  2  ;  51  :  10.  Prov. 

18:14.         John  4  :  23.  Rom.  8  :  16.  1  Cor.  2  :  11  ; 

6  :  20.  Glorify  God  in  your  body  and  spirit.         1  Thes. 
5  :  23,   Your  spirit,   soul    and    body.    XI.  497.  Prov. 

20  :  27,   The  spirit  [Heb.  ncshamaJi)  of  man  is  the  candle 
of  the  Lord.  VL  368, 

Scriptural  Uses  of  the  words  "  Soul"  and  "  Spirit," 

and  the  inferences  as  to  the  question  of  the  dual  or  triple  nature 
of  man.  1  gladly  substitute  here  also  the  clear,  discriminating 
statements  of  Prof.  Orr. 
[If  the  Bible  gives  its  rightful  place  to  the  body,  much  more  does 
it  lay  stress  on  the  possession  by  man  of  a  spirit,  which  is  the 
true  seat  of  his  personality,  and  the  link  which  unites  him  with 
the  spiritual  world  and  with  God.  In  the  Old  Testament,  it  is 
the  unity  of  the  personality  which  is  the  main  fact,  and  not  the 
distinction  of  an  immaterial  and  a  material  part,  as  in  our  mod- 
ern usage.  Nephesh,  or  soul,  does  not  in  the  Old  Testament  stand 
opposed  to  body,  but  is  rather  the  principle  of  "life,"  which 
manifests  itself,  on  the  one  hand,  in  the  corporeal  functions  ("  the 
life  is  in  the  blood"),  and,  on  the  other,  in  the  conscious  activities 
of  the  mind.  The  real  contrast  in  the  Old  Testament  is  be- 
tween "  flesh"  and  ''  spirit,"  and  the  "  soul"  is  the  middle  term 
between  them,  the  unity  of  them.  This  does  not  mean  that 
"soul"  and  "  spirit"  are  separable  elements  in  the  same  way  that 
"soul"  and  "  body"  are,  but  it  means  that  the  "soul,"  as  in- 
breathed by  God,  is  the  source  or  seat  of  a  double  life.  On  the 
one  side,  it  is  the  animating  principle  of  the  body  ;  the  source 
of  all  vital  functions.  It  is  its  presence  in  the  body  which  con- 
stitutes the  latter  "  flesh."  On  the  other  side,  it  is  the  principle 
of  self-conscious  life.  Various  names  are  employed  to  denote 
the  kinds  of  these  self-conscious  activities  ;  but  they  may  be 
grouped  generally  under  the  name  '■'spirit.''  More  explicitly,  all 
the  activities  of  the  "spirit"  belong  to  the  "soul  ;"  but  the  con- 
verse is  not  true,  that  all  the  activities  of  the  "soul"  belong  to 
the  "spirit."  For  the  vital  functions  of  the  body,  with  the 
appetites,  desires,  impulses,  etc.,  which  belong  to  this  side  of 
our  nature,  are  likewise  traceable  to  it  as  their  source.  It  is 
only  the  higher  activities  of  the  "soul" — those  which  we  still 
denominate  "spiritual."  I  speak  of  general  usage,  for  probably 
there  is  no  distinction  we  can  make  which  has  not  some   excep- 


300  MAN. 


tion — which  are  described  by  the  term  ''spirit."  Thus  we  read 
of  a  spirit  of  wisdom,  of  knowledge,  of  understanding,  of  an 
upright  spirit,  a  free  spirit,  a  contrite  spirit,  etc.  That  the 
"soul,"  essentially  considered,  is  also  spiritual,  is  implied  in  its 
origin  from  the  "Divine  Spirit."  In  the  New  Testament  we 
have  a  distinction  of  "soul"  and  "body"  much  more  akin  to  our 
own,  though  the  influence  of  Old  Testament  usage  is  still  very 
marked.  "  Soul"  [psuke)  still  includes  a  higher  and  a  lower  life  ; 
and  the  higher  life  is  still  denoted  by  the  term  "  spirit"  {pneu- 
md)  ;  while  the  implication  of  a  body  is  still  always  conveyed  in 
the  term  "soul."  There  is  no  "soul"  which  is  not  intended  to 
animate  a  "  body  ;"  there  are  incorporeal  spirits  (angels,  demons), 
but  they  are  not  called  by  the  name  "souls."  On  the  other 
hand,  the  "soul"  is  recognized  as  spiritual  in  its  essence,  and  in 
its  disembodied  state  is  classed  among  "spirits,"  e.g.,  "the 
spirits  in  prison."  I  need  not  discuss  the  cognate  terms  heart 
{kardia),  mind  {iioiis),  understanding  [dianoia),  etc.,  but  content 
myself  with  saying  that,  except  in  the  sense  above  explained,  I 
do  not  see  how  a  trichotomous  view  of  man's  nature  can  be 
maintained.  The  distinction  of  "soul"  and  "spirit"  is  a  dis- 
tinction within  the  one  indivisible  spiritual  nature  ;  and  the  an- 
tithesis "  soul"  and  "  body"  really  covers  all  the  facts  of  man's 
personal  life.  The  highest  functions  of  the  "  spirit"  are  in  the 
New  Testament  ascribed  also  to  the  "soul  ;"  and  the  "soul"  in 
turn  is  used  by  Jesus  as  a  name  for  man's  highest  imperishable 
life.  He  that  hateth  his  life  [psuke')  in  this  world  shall  keep  it  unto 
life  eternal. \ 


Man  Made  in  the  Image  of  God. 

Gen.  1  :  26,  27.  And  God  said,  Let  Us  make  man  in  Our  image, 
after  Our  likeness.  And  God  created  man  in  His  own  image,  in 
the  image  of  God  created  He  him.  I.  135-138.  Gen.  5  :  1. 
God  created  man  in  the  likeness  of  God.  Eph.  4  :  24.  Put  on 
the  new  man,  which  is  after  God,  created  in  righteousness  and 
holiness  of  truth.  Col.  3  :  10.  Put  on  the  new  man  which  is 
being  renewed  unto  knowledge  after  the  image  of  Him  that 
created  him. 

[With  the  advent  of  man  there  appeared  at  the  head  of  creation  a 
moral  and  spiritual  being — a  being  made  in  God's  image — a 
rational  and  accountable  being — a  being  for  the  first  time  ca- 
pable of  moral  life,  and  bearing  within  him  infinite  possibilities 
of  progress  and  happiness.  At  the  summit  of  nature's  grada- 
tions— of  her  inorganic  Kingdom  and  plant  Kingdom  and  animal 
Kingdom — there  stands  a  being  fitted  for  the  Kingdom  of  God. 
Man,  then,  a  self-conscious,  personal,   rational,   moral  being,  a 


MAN.  301 

being  capable  of  entering  into  spiritual  and  moral  relations  with 
his  invisible  Creator,  is  the  crown  and  masterpiece  of  this  whole 
edifice  of  Creation.  And  man's  place  in  creation  is  of  itself  a 
testimony  which  nature  bears  to  the  meaning  and  purpose  of 
God  in  that  creation. 
In  a  threefold  respect  is  man  the  personal  image  of  his  Maker. 
1,  He  bears  first  of  all  the  rational  image  of  God  He  is  a  being 
of  "large  discourse,  looking  before  and  after."  He  can  under- 
stand the  world  God  has  made  He  is  capable  of  reflection  on 
himself  ;  on  the  meaning  and  causes  of  things  in  the  world 
around  him  ;  on  the  ends  of  his  own  existence.  He  shows  his 
superiority  over  nature  through  the  thoughts  he  cherishes  of 
God,  of  infinity,  of  eternity. 

2.  Man  bears  God's  moral  image,  not  now  in  the  possession  of 
actual  righteousness,  but  in  the  possession  of  the  indestructible 
elements  of  amoral  nature.  (1)  He  is  a  being  with  \.\iQ  poiver  of 
vioral  knotvledge  ;  reason,  in  other  words,  is  the  source  to  him, 
not  only  of  principles  of  knowledge,  but  of  laws  of  duty.  The 
idea  of  the  good,  and  with  it  the  moral  "ought"  or  ethical  im- 
perative, is  part  of  his  constitution.  His  moral  idea  may  vary 
with  the  degree  of  his  development  and  culture  ;  but  through- 
out man  is  a  being  who  distinguishes  good  and  evil,  and  who 
recognizes  the  obligation  to  obey  the  good  and  to  eschew  the 
evil.  In  this  he  proclaims  himself  a  subject  of  moral  law,  and  a 
being  with  a  moral  destiny.  (2)  He  is  Sifree,  spiritual  cause,  i.e., 
he  has  moral  freedom.  I  speak  again  not  of  man  as  at  present 
he  actually  is,  with  his  freedom  sadly  impaired  through  sin,  but 
of  man  in  the  constitutive  elements  of  his  nature.  And  as  a 
free,  spiritual,  self-determining  cause,  standing  at  the  summit 
of  nature,  man  is  again  in  a  very  marked  sense  the  image  of  his 
Maker.  It  is  this  power  of  will  and  self-decision  in  man  which 
most  of  all  constitutes  him  a  person.  Through  it  he  stands  out 
of  and  above  nature's  sequences,  and  can  react  on  and  modify 
them.  He  is,  as  some  have  chosen  to  regard  him,  a  supernatural 
cause  in  the  order  of  nature.  It  is  surely  of  little  use  to  deny 
the  possibility  of  miracle,  when  every  human  volition  is  a  species 
of  miracle — a  new  hyperphysical  cause  interpolated  in  the  chain 
of  physical  events,  and  giving  them  a  new  direction.  (3)  Man 
is  a  being  with  moral  affectiofis.  Without  this  he  would  not  be  a 
true  image  of  the  God  who  is  love.  Summing  up  these  pf)ints, 
we  recognize  in  man  a  conscience  which  reveals  moral  law,  a 
will  which  can  execute  moral  purposes,  and  affections  which 
create  a  capacity  for  moral  love. 

3.  Man  bears  the  image  of  God  in  his  deputed  sovereignty  over  the 
creatures,  a  sovereignty  which  naturally  belongs  to  him  in  view 
of  the  attributes  just  enumerated,  and  of  his  place  at  the  head  of 
creation.  To  the  reality  of  this  sovereignty,  all  man's  conquests 
over  material  conditions,  his  achievements  in  art  and  civilization, 


302  MAN. 

his  employment  of  nature's  laws  and  forces  for  his  own  ends,  his 
use  of  the  lower  creatures  for  service  and  food,  abundantly 
testify, 
I  might  add  one  other  mark  of  the  possession  of  the  Divine  image 
by  man,  likewise  involved  in  his  self-conscious  personality.  I 
refer  to  what  may  be  called  XhQ  potential  infinitude  of  his  nature. 
It  has  often  been  remarked  that  man  could  not  know  himself  to 
be  finite,  if  he  were  not  able  in  thought  to  transcend  the  finite, 
and  frame  an  idea  of  the  Infinite.  It  is  the  strange  thing  about, 
him,  yet  not  strange  once  we  realize  what  is  implied  in  the  pos- 
session of  a  thinking  nature,  that  though  finite,  hedged  about  on 
every  side  by  the  limitations  of  the  finite,  he  yet  shows  a  con- 
stant impulse  to  transcend  these  limitations,  and  ally  himself 
with  the  Infinite.  Through  this  peculiarity  of  his  nature,  there 
is  none  of  God's  infinite  attributes  which  does  not  find  a  shadow 
in  his  soul.  Prof.  Orr,  ^'' Christian  Vie^v  of  God  and  the  World" 
pp.  230,  15V,  164.] 


Elemental    Endowments,   or     Faculties,   of    Man's 
Spii'itual    Nature. 

These  we  note  in  a  general  way  and  in  bare  outline.  Indeed,  in 
what  remains,  this  broad  theme  must  be  treated  in  a  series  of 
outlined  points. 

1.  Intellect,  Reason,  Understanding^.  Including 
powers  of  Observation,  Perception,  Apprehension,  Con- 
ception, Reflection,  Comparison,  and  Judgment. 

3.  Heart  (in  restricted  sense)  or  Sensibility.  Including 
the  Affections,  Emotions,  and  Desires. 

3.  Will,  or  Self-Determining  Power.  Including  Pref- 
erence and  Choice,  Purpose  and  Decision.  Of  these 
three,  only  the  Intellect  may  be  exercised  alone,  and  then 
only  upon  abstract  themes  of  thought.  In  the  customary 
processes  of  mental  action,  the  relation  between  the  three 
may  be  simply  stated  in  a  single  sentence  :  The  wide- 
ranging  intellect  discloses  to  and  impresses  upon  the  sen- 
sibilities various  objects  of  interest  and  attraction,  and  so 
excites  emotion,  afifection,  or  desire  ;  while,  in  their  turn, 
stirred  feeling  and  desire  act  with  motive  force  upon  the 
will  to  choose  and  seek  the  desired  objects. 


MAN.  303 

4.  Conscience,   the   Moral   Faculty   of  Man's  Na- 
ture. 

Besides  the  ordinary  mutual  relations,  just  referred  to,  of 
the  three  co-existing  and  co-acting  faculties  of  the  Mind 
or  spiritual  structure,  they  all  are  vital/y  related  to  the 
moral  element  which  forms  the  chief  and  highest  char- 
acteristic in  the  God-created  nature  of  man.  As  a  re- 
sponsible, personally  accountable  being,  man  finds 
deeply  implanted  in  the  heart  of  his  consciousness  a 
threefold  capacity  and  conviction  concerning  right  and 
wrong,  good  and  evil.  He  possesses,  and  knows  that  he 
possesses,  3.  power  of  moral  knowledge,  an  intuitive  knowl- 
edge of  the  right  and  the  wrong,  the  good  and  the  evil. 
He  cherishes,  and  knows  that  he  cherishes,  in  his  inmost 
heart  a  potver  of  moral  affection,  a  capacity  and  intuitive 
demand  for  desiring  and  loving  the  right  or  the  wrong, 
the  good  or  the  evil.  And  he  is  profoundly  conscious,  and 
knows  that  he  is  conscious,  of  the  possession  oi  3l poiver 
of  moral  freedom  in  his  every  choice  and  act,  a  capacity 
of  will  that  knowingly  determines  to  seek,  and  deter- 
minedly seeks  and  enacts  the  right  or  the  wrong,  the 
good  or  the  evil.  This  power,  with  its  threefold  media 
of  acting,  the  Scripture  calls  Conscience.  We  name  it, 
according  to  the  faculty  through  which  it  acts,  the  moral 
judgment.,  the  moral  feeling.,  or  the  moral  force.  This  Con- 
science, in  its  normal  condition  and  attitude,  dictates 
nothing  other  than  the  seeking  and  obedience  to  the 
right  and  the  good.  And  the  actual  response  to  its 
mandate  determines  the  moral  character  of  every  human 
soul,  that  which  he  is  in  the  sight  of  God,  righteous  or 
wicked,  justified  or  condemned.  See  p.  11,  first  para- 
graph. 

Man  is  further  endowed  with  an  Immortal  and 
Indestructible  Existence. 

This  is  a  part  of  the  original  gift  of  God  in  the  creation  of 
man,  entirely  distinct  from  the  faculties  included  in  his  spirit- 
ual nature.  It  is  an  added  endowment  to  his  being  and  powers, 
a  bestowal  of  an  eternal  existence  for  the  enjoyment  of  being 
in  the  exercise  and  expansion  of  these  powers.  See  Immor- 
tality. 

Thus  far  as  7^espects  the  Creation  and  Constitu- 
tion of  Man.  Next  as  to  his  Spiritual  Experi- 
ences and  History. 


304  .MAN. 


After  Creation,  Man  blessed  with  Home  and  Work 
in  Eden. 

Under  the  conscious  smile,  the  fostering  care,  and  the  manifest 
love  of  his  Divine  Creator,  he  enjoys  the  high,  sweet  privilege 
of  fellowship  and  communion  with  his  Father  God.  This  is 
intimated  in  Gen.  2  :  18,  28,  31  ;  in  the  helpmeet  made  for  and 
given  to  Adam,  in  the  large  and  varied  blessing  of  God  upon 
them,  and  in  the  declaration  immediately  following,  "God 
saw  everything  that  He  had  made,  and,  behold,  it  was  very 
good."  It  is  also  intimated  in  Gen.  3  :  8-11,  in  the  colloquy 
of  God  with  Adam  "  in  the  garden  in  the  cool  of  the  day." 
The  voice  of  God  had  been  heard  before,  and  gladly  responded 
to  in  the  previous  days  of  their  innocence,  and  those  days 
had,  doubtless,  been  many  enough  for  large  and  blessed  dis- 
course, and  for  abundant  instruction  upon  every  needed  point 
of  love  and  duty  and  service.     Read  I.  166-168. 


In  Eden   Man   placed  under   Law   by  his   Creator 
and  Moral  Governor. 

He  was  subjected  to  a  simple  test  of  love  and  obedience  ;  a  test 
of  willingness  to  respond  to  his  Creator's  love,  to  conform  his 
will  to  the  Sovereign  Will  and  rightful  Authority  of  the  In- 
finite and  Eternal  God.  A  creature  of  intelligence,  affection, 
and  freedom  in  choice  and  action,  knowing  himself  the  recipi- 
ent of  his  Creator's  affection  and  bounty  as  shown  by  His  gift 
of  godlike  capacities  and  by  ample  Providential  blessings,  a 
requital  of  affection  and  response  of  obedience  was  known 
and  felt  by  him  to  be  his  natural  and  imperative  obligation. 
And  this  love  ard  obedience  were  the  only  elements  of  the 
Law  under  which  he  was  placed.  From  the  nature  and  rela- 
tions of  God  and  His  spiritual  creatures,  there  can  be  no  other 
requirements  than  these.  The  particular  test,  too,  was  not  a 
hard  one.  It  demanded  no  positive  or  painful  exertion  and 
achievement.  It  asked  only  a  small  self-denial,  the  abstinence 
from  a  single  self-indulgence  which  itself  was  absolutely  need- 
less for  his  comfort  or  enjoyment,  nay,  which  his  Creator's 
truthful  word  declared  would  prove  destructive  to  his  peace 
and  happiness.     Read  I.  169-171. 


MAN.  305 

Man's  Failure  under  the  Test;  His  Disobedience 
tlirough  Self-indulgence,  His  Rejection  of  Divine 
Authority  through  Self-Will. 

It  is  true  and  should  be  considered  on  the  side  of  Man,  not  as 
palliative  or  excuse  of  his  transgression,  but  in  simple  justice 
to  the  first  sinner  as  compared  with  multitudes  among  his 
successors,  that  his  first  movement  toward  disobedience  did  not 
come  immediately  from  his  own  reasonings,  impulses,  and  de- 
termination. Another  Agent,  in  the  person  of  the  Head  of 
already  Fallen  Angels,  intervened  to  deceive  and  to  tempt  the 
untried  and  unproved  man  by  false  statements  and  insidious 
appeals.  Thus,  through  the  strength  of  excited  desires  in 
man's  whole  nature,  and  the  weakness  of  his  whole  nature,  a 
newly  developed  force  of  Self-Pride,  Self-indulgence,  and 
Self-Will,  led  the  first  pair  deliberately  and  determinedly  to 
disobey  God,  to  reject  His  Love  and  Fellowship,  to  set  at 
nought  and  defy  His  sovereign,  wise,  and  rightful  authority. 
Read  I.  172-182. 


Resulting  Transformation  of  Character  and  Con- 
dition. Reyersal  of  Standing  before  Ood  and  His 
Law  of  Loye  and  Holiness. 

From  his  original  innocence,  righteousness,  and  purity,  of  favor 
with  God,  and  of  blessedness  in  God's  companionship,  he 
passed  at  once  into  a  state  of  guilt  and  unrighteousness,  of 
disfavor  with  God  and  of  banishment  from  His  fellowship, 
and  so  of  inward  wretchedness.  From  thenceforth,  too,  he 
stood  hopelessly,  helplessly  condemned  before  the  Law  and 
the  Divine  Lawgiver,  looking  forward  only  to  the  full  final 
execution  of  the  sentence  of  eternal  death.  From  thenceforth 
all  his  high  faculties  were  marred  in  their  force  and  deranged 
in  their  acting.  The  reason  became  so  darkened  as  to  be  al- 
most impervious  to  the  true  knowledge  of  God.  The  heart 
became  hardened  against  all  appeal  of  high,  pure  desire  and 
affection.  The  will  became  as  adamant  in  resistance  to  all 
motive  and  urgency  on  the  part  of  right  and  duty  and  love. 
And  so  all  his  spiritual  powers  have  become  misdirected  and 
misused,  turned  backward  from  their  originally  adapted  uses 
and  appointed  purposes,  away  from  God  and  toward  self,  in- 
dependent and  neglectful  of  God^  dependent  only  upon  and 
devoted  to  Self.     This  has  been  man's  condition,  as  the  result 


306  MAN. 


of  the  first  sin  of  the  first  man,  progenitor  of  the  race.  And 
this  ^rsX.  great  change  was  the  metanoia  (change  of  mind)  of  the 
pure  spirit  of  man,  the  utter  reversal  of  his  previous  life  cur- 
rents of  thought,  feeling,  and  will. 


Man's  Changed  Character  and  Relations  with  God 
and  His  Law  the  Inheritance  of  His  Posterity. 

Simply  the  Fact  is  to  be  noted,  for  the  Scripture  goes  no  farther, 
and  reason  has  no  basis  for  inference  with  respect  to  the  "  na- 
ture of  the  transmitted  influence  which  connects  our  sin  with 
the  sin  of  Adam."  See  I.  182.  But  the  truth  that  all  are 
sinners  finds  frequent  and  varied  expression  in  every  Book 
of  the  Bible.     See  Sin. 


Promise  of  Mercy  and  Deliverance  through  a  Per- 
sonal Deliverer, 

embodied  in  the  Divine  Words  of  Sentence  against  Satan,  against 
Eve,  and  against  Adam. 

Gen,  3  ;  14-19.  The  promise  is  contained  in  the  sentence  of  Satan, 
I  will  put  enmity  between  thee  and  the  woman  {jvhom  he  had  tempted), 
and  between  thy  seed  and  her  seed.  //  {or  He)  shall  bruise  thy  head, 
afid  thou  shalt  bruise  His  heel.  I.  188-193. 

These  words  have  always  been  emphasized  as  the  Protevan- 
gelion,  or  First  Gospel,  the  original  Root-Promise  of  Jehovah. 
Its  repetition  and  expansion,  its  increasing  definiteness  as  to  the 
Person  who  shall  deliver  and  as  to  the  details  of  His  Deliver- 
ance, and  its  final  fulfillment  in  the  Incarnation  and  Atoning 
Death  of  Christ,  comprise  the  vital  substance  and  breathing 
heart  of  the  Old  and  New  Testament  Revelation.  We  subjoin  a 
brief  of  points  for  the  readers  investigation:  Gen.  9  :  27.  Person 
limited  to  the  race  of  Shem.  Later,  to  Abraham,  Isaac  and 
Jacob  as  progenitors  of  the  nation  Israel.  To  these  definite 
covenant  promises  were  given,  affirming  the  world's  blessing 
through  a  descendant  from  them.  Again,  to  the  Tribe  of  Judah 
and  the  family  of  David  is  the  final  limitation.  The  method  of 
Deliverance  typically  but  effectually  intimated  in  Sacrifice — 
by  the  Patriarchs  unto  Moses,  and  by  the  Sacrificial  System 
from  Moses  to  Christ.  Herein,  as  the  Epistle  to  the  Hebrews 
shows,  Christ  is  disclosed  as  a  Priest,  Himself  offerer  and  vic- 
tim. By  Moses,  He  is  revealed  as  a  Prophet  that  should  come- 
By  David,  as  King.  While  Psalmists  and  Prophets  unite  to 
present  Him  in  all  these  relations,  and  in  His  Mission  and  Office 


MAN.  307 

Work  as  Deliverer,  with  manifold  definite  details  of  wonderful 
fullness  and  impressiveness.  At  length,  in  the  exact  "  fullness  of 
time"  and  of  preparation  for  His  Coming,  the  Deliverer  ap- 
peared in  the  Person  of  Jesus  Christ,  the  Virgin-Born  Son  of 
God,  God  manifest  in  flesh,  and  accomplished  by  His  blameless 
beneficent  life,  and  pre-eminently  by  His  Self-Sacrificial  Death 
the  great  and  long-promised  Deliverance. 
And  thus,  under  a  Dispensation  of  blended  Judgment  and 
Mercy  the  Race  of  Man  has  passed  in  successive  generations 
through  the  Ages  since  the  Creation  until  now.  All  have  been, 
all  are  sinners,  dead  "  in  Adam,"  all  with  a  Divinely  provided 
and  proffered  life  "in  Christ."  From  the  first  "  Sethites"  and 
"Cainites"  onward,  separated  by  moral  and  spiritual  character 
and  deeds  into  two  classes,  known  in  the  Scripture  as  righteous 
and  wicked,  pardoned  saints  and  unforgiven  sinners,  believing 
loving  children  of  God,  and  self-outcasts  from  His  holy  blessed 
fellowship. 


Suggestive  Truths  bearing  upon  Man's  Life,  liere 
and  liereafter. 

Man's  Dig^iiity,  Greatness,  and  Worth. 

This  is  to  be  measured  as  it  is  abundantly  and  convincingly 
shown  :  1.  By  the  mere  fact  of  his  Divine  creation.  2.  By 
his  native  capacities  of  thought,  affection  and  self-action,  in 
which  he  is  made  in  the  image  of  God.  3.  By  his  deputed 
sovereignty  over  the  earth  and  the  animal  races,  and  by  the 
effective  results  wrought  through  the  generations,  and  by  his 
immense  progress  and  advance  in  knowledge  and  literary 
production,  in  the  Sciences  and  Arts.  4.  By  his  disobedience 
to  God  and  rejection  of  His  Law  and  Authority,  indicating  a 
force  of  will  that  assimilates  him  to  God.  5.  Pre-eminently, 
by  the  Divine  Intervention  for  his  Redemption,  and  this  in 
its  every  particular  :  in  the  Incarnation,  Life,  Suffering, 
Death  and  Resurrection  of  Christ  ;  in  the  Regeneration 
and  Sanctification  of  the  Holy  Spirit  ;  and  in  the  Union  of 
Christ  with  the  believer.  6.  By  his  Resurrection  unto  Im- 
mortal Life  and  Admission  to  an  abiding  Divine  Fellow- 
ship.    See  Job  33  :  4.  VI.  172.         Ps.  8  :  5-8.    IV.  11,  81-83. 

Man's  Earthly  Life  a  Sphere  of  Obligation,  Influ- 
ence and  Responsibility. 

Man  knows    himself   a    dependent    creature,  and   therefore 
under  obligation  to  his  upholding  Creator.     He  knows 


3Ub  JA4iV. 


that  his  life  means  more  than  his  own  personal  enjoy- 
ment or  gain  thai  he  acts  upon  other  lives  for  good  or  ill. 
And  he  knows  that  he  is  accountable  for  the  result  of  his 
influence  and  action.  He  knows  himself  personally  re- 
sponsible lo  a  Creator  and  Upholder  who  has  rightful 
authority  to  order  and  control  his  life,  and  to  hold  him  to 
account  for  its  use  or  waste  in  the  doing  of  good  or  evil. 
Luke  12  :  23.  The  life  is  more  than  meat.  X.  198.  Luke 
12  :  1.5.  A  man's  life  consisteth  not  in  the  abundance  of 
the  things  which  he  possesseth.  X.  196.  '  John  6  :  27. 
Labor  not  for  the  meat  which  perisheth,  but  for  the  meat 
which  abideth  unto  eternal  life  See  pp:  11,  73,  79-83, 
267,  293-296.  Also  Prov.  9  :  12.  If  thou  art  wise,  thou  art 
wise  for  thyself,  and  if  thou  scornest  thou  alone  shalt  bear 
it.   VI.  293. 

Man's  Earthly  Life  a  Period  of  Alternations  in 
Experience. 

Toil  and  rest,  disquiet  and  peace,  disappointment  and  suc- 
cess, gain  and  loss,  gladness  and  sadness,  with  their  lights 
and  shades,  days  of  joy  and  nights  of  anguish,  indicate 
the  mixed  character  of  all  human  experiences  in  actual 
living.  And  each  has  its  mission  and  ministry  of  bless- 
ing. The  Preacher  dwells  suggestively  upon  these  par- 
ticulars, Eccles.  3  :  1-15.  VI.  453-462.  See  also  Zech. 
14  :  6,  7.   IX.  614. 

Ami  by  and  t/iroit^h  all  these  varied  aiternations  of  experience 

Man's  Earthly  Life  becomes  a  Sphere  and  Period 
of  Edncation,  Discipline,  and  Training  for  the 
perfectinjj  of  Character  and  Condition  here  and 
hereafter. 

For  full  Scriptural  treatment,  see  pp.  13,  71,  72. 

Man's  Chief  Aim  and  Supreme  Duty  in  the  Earth- 
ly Life. 

This  consists  in  his  Supreme  Consecration  of  Intellect, 
heart  and  will  to  God.  Such  consecration  evinced  by  his 
growth  and  increase  in  the  knowledge  of  God,  of  His 
will.  His  love,  His  Ways,  and  His  gracious  and  glorious 
Ends  ;  by  his  active,  steadfast  devotion  to  the  service  and 
ministry  appointed  him  of  God,  ever  striving  that  God 
may  be  honored  among  men,  and  that  men  may  be 
prompted  to  seek  and  to  serve  Him,  and  thus  be  brought 
into  gracious  relations  of  childship  and   fellowship  with 


MAN.  '  309 

Him.  This,  in  brief,  is  man's  proper  aim  and  all-compre- 
hensive duty  in  the  present  preparative  life.  And  this  is 
the  sum  and  substance  of  the  great  Law  of  Love.  See 
pp.  292-295. 

Man's  Life  a  Plan  of  God,  and  his  Way  Ordered 
by  God. 

Jer,  1  :  4,  5.  Before  I  formed  thee  I  sanctified  thee.  VIIL 
398.  Gal.    1:15,    16.     XI.    393.  Prov.    16  :  3,    9.    A 

man's  heart  deviseth  his  way,  but  the  Lord  directeth  his 
steps.  VL  337,  339.  Prov.  19  :  21,  Many  devices  in  a 
man's  heart,  but  the  counsel  of  the  Lord  shall  stand. 
VL  361.  Prov.  20  :  24.   A  man's  goings  are  of  the  Lord. 

VI.  367.  Ps.  37  :  23.  The  steps  of  a  good  man  are  or- 
dered by  the  Lord.  IV.  280,  284.  Ps.  139  :  1-5.  V.  442. 
Jer.  10  :  23.  The  way  of  man  is  not  in  himself  ;  it  is  not  in 
man  that  walketh  to  direct  his  steps.  VIII.  446.  1  Cor. 
7:17,  24.  As  the  Lord  hath  distributed  to  each  man,  as 
God  has  called  each,  so  let  him  walk.  Ezek.  18:4. 
All  souls  are  Mine.   IX.  82. 

Man  ever  Face  to  Face  with  God.  His  Inner 
Life  Alone  with  God. 

1  Kings  17  :  1.   As  the  Lord  liveth,  before   whom    I   stand. 

VII.  96.  Ps.  16  :  S.  I  have  set  the  Lord  always  before 
me.  He  is  at  my  right  hand.  IV.  120.  Ps.  27  :  8.  IV. 
208.         Ps.  54  :  3.  They  have  not  set  God   before   them. 

IV.  385.  Ps.  90  :  1.  The  Lord  .   .   .  our  dwelling-place. 

V.  106.  Deut.  33  :  27.  The  eternal  God  is  thy  dwell- 
ing-place. II.  736.  Job  42  :  5.  Now  mine  eye  seeth 
Thee.  VI.    220.           Gen.    16  :  13.   Thou,    God,    seest    me. 

Prov.  9  :  12.  Thou  alone.  VI.  294.  1  Cor.  2  :  11.  Who 
among  men  knoweth  the  things  of  a  man  save  the  spirit  of 
the  man  that  is  in  him.   XI.  286.         Acts  10  :  4. 

God  ever  Face  to  Face  with  Man,  beholding, 
searching,  testing,  and  judging  his  heart  and 
his  actions. 

Prov.  15  :  3.  The  eyes  of  the  Lord  are  in  every  place,  keep- 
ing watch  upon  the  evil  and  the  good.  VL  331.  Prov. 
16:2.  The  Lord  weigheth  the  spirits.  VI.  337.  1  Sam. 
2  :  3.  A  God  of  know«ledge,  by  Him  actions  are  weighed. 
Prov.  17  :  3.  Trieth  the  hearts.  Ps.  139  :  1-4.  V.  442, 
443.  Ps.  94  :  9-11.  The  Lord  knoweth  the  thoughts  of 

man.    V.    135,    136.  Matt.    12  :  25.    Jesus    knew   their 


310  MAN. 


thoughts.  Heb.  4  :  13.  All  things  are  naked  and  laid 
open  before  the  eyes  of  Him  with  whom  we  have  to  do. 
XI.  568.  God's  beholding  and  testing  is  in  order  to 
help  and  to  bless,  to  lead  men  to  consider  His  character, 
His  ways  and  His  will,  to  compare  themselves  and  their 
ways  with  His,  and  to  win  them  to  obedience  to  His  will 
and  to  conformity  with  His  Ways,  that  they  may  walk 
with  Him  in  "  paths  of  pleasantness  and  peace." 

Man   Subjected  to   the   Evil    Influence    of  Satan 
and  of  Wicked  Men. 

The  agency  of  the  soul's  enemies  is  a  fearful  fact  running 
through  man's  earthly  history,  involving  a  ceaseless  con- 
flict. AVhat  we  call  the  "world"  and  "earthly  things," 
the  pleasures,  gains,  honors,  and  ambitions  that  touch  and 
fascinate  man's  native  uncurbed  "  desires  of  the  flesh  and 
the  mind,"  furnish  baits  and  allurements  to  draw  him 
away  from  God,  from  duty  and  from  good.  And  the  Evil 
Spirit,  with  already  seduced  evil  men,  use  these  baits  with 
insidious  assiduity  to  corrupt  yet  more  the  springs  of 
thought  and  feeling  in  order  to  enlarge  their  own  king- 
dom of  darkness,  guilt,  and  doom.  For  texts,  see  pp.  19, 
VI,  130-1.32.  1  John  5  :  4,  5.  James  4:4.  2  Cor. 
2:11.         Kph.  0  :  12.         1  Pet.  5  :  8. 

2  Kings  6  :  16,  17.  Fear  not,  for  they  that  be  with  us  are 
more  than  they  that  be  with  them.  .  .  .  And  behold,  the 
mountain  was  full  of  horses  and  chariots  of  fire.  VII. 
201-20.3.  Rom.  8  :  31,  38.  If  God  be  for  us,  who  is 
against  us?  Neither  angels,  nor  principalities,  nor  powers, 
nor  any  other  creature  shall  be  able  to  separate  us  from 
the  love  of  God,  which  is  in  Christ  Jesus  our  Lord. 

Two  Types  of  Life  comprise  all  Living  Men. 
1.  Tlie  true  God-Centered  Life. 

In  this  life,  the  knowledge  of  God  and  His  grace,  the  re- 
vealed truths  and  promises  of  His  Word,  and  all  ques- 
tions of  daily  personal  duty  are  the  predominant  themes 
of  thought  and  of  prayerful  study.  In  this  life,  God 
Himself,  as  the  source  of  all  being,  purity  and  blessed- 
ness, is  the  central  and  supreme  object  of  the  heart's 
deepest  affection  and  longing,  so  that  its  impassioned 
cry  is,  IV/wm  have  I  in  heaven  but  Thee,  and  there  is  none  on 
earth  that  I  desire  beside  Thee  ?  And  in  this  life,  the  will 
of  God,  as  expressed  in  His  Law  of  Holiness  and  Love, 
is  the  single,  all-inclusive,  overruling  principle  of  choice 

'     and  of  action,  so  that  the  subjected,  believing,  obedient 


MAN.  311 

man  looking  ever  in  the  face  of  God  can  honestly  say, 
T7iy  will,  not  mine,  be  done.  And  to  such  an  one  Christ 
affirms,  He  shall  know  the  teaching  ;  We  will  love  hifn,  and 
come  unto  him  ;  and,  He  that  shall  lose  his  life  for  My  sake 
shall  find  it. 

3.  The  false  Scir-Centered  Life. 

The  exact  contrast  to  the  true,  at  every  point.  Self  is  the 
only  reality.  Self  alone  is  the  theme  of  chief  ever-pres- 
ent consideration  ;  the  supreme  and  exclusive  object  of 
affection  and  desire  ;  the  ultimate  sole  end  of  his  daily 
aims,  plans,  and  intense  pursuit.  God  is  far  from  his 
inmost  controlling  thoughts  and  desires,  and  his  life  is 
ordered  without  reference  to  the  will  or  the  spiritual 
command  of  God.  In  truth,  though  he  may  not  realize 
it  because  of  a  Christian  environment  in  the  household 
and  in  society,  there  is  to  him  no  God,  or  a  far-away 
God  indifferent  to  and  in  no  way  related  to  him.  This 
is  really  the  condition  of  one  who  leads  a  self-centered 
life  in  a  Christian  community. 

The  effects  of  that  life  upon  the  man  himself  and  upon  the 
community  we  can  but  briefly  summarize.  Upon  him- 
self, increasing  detachment  from  and  aversion  to  the 
God  who  is  his  true  and  eternal  life  ;  increasing  grasp 
of  the  spirit  of  selfishness,  narrowing  his  mental  vision 
of  vital  truths  and  realities,  dwarfing  and  crushing  out 
all  high  and  holy,  natively  human  and  godlike  affections, 
and  all  spiritual  cravings  for  satisfying  and  abiding 
good  ;  and  utter  collapse  and  destruction  of  all  moral 
capacity  for  return  to  God,  and  for  re-engagement  in 
His  free,  glad,  and  eternally  rewarding  service.  Upon 
the  community,  his  influence  is  in  the  direction  of  his 
own  sad  experience,  under  the  force  of  his  ever-active 
example,  and  his  positive  agency  in  daily  fellowship  of 
word  and  deed.  So  that  the  self-centered  man  involves 
in  his  own  downward  progress  and  final  destiny  all  with 
whom  his  own  selfish  interest  has  led  him  to  make  and 
hold  association.  Nor  can  he  do  other  than  sow  thus 
widely  the  seeds  of  baleful  influence,  since  no  life  is  is- 
olated, no  man  liveth  to  himself  alone,  though  he  live  in 
utter  selfishness. 

Man's  True   Glory;    the   Knowledge,  Love,  Like- 
ness, and  Service  of  God. 

Jer.  9  :  23,  24.   Let  not  the  wise  man  glory  in  his  wisdom, 
the  rich  man  in  his  riches,  the  mighty  man  in  his  might ; 


312  MAN. 


but  let  him  in  this,  that  he  understandeth  and  knoweth 
Me,  that  I  am  the  Lord  which  exercise  lovingkindness, 
judgment,  and  righteousness,  in  the  earth  ;  for  in  these 
things  I  delight.  VIII.  441-443.  1  Cor.  1  :  31.  He  that 
glorieth,   let    him   glory  in   the   Lord.  Rom.  2  :  7.   To 

them  that  by  patience  in  well-doing  seek  for  glory  and 
honor  and  incorruption,  eternal  life.  XI.  205.  Rom.  5  ;  3. 

We  glory  in  tribulations  ;  knowing  that  tribulation  work- 
eth  patience,  etc.  Rom.  15  :  17.  I  have  my  glorying  in 
Christ  Jesus  in  things  pertaining  to  God.  Gal.  6  ;  13, 
Far  be  it  from  me  to  glory,  save  in  the  cross  of  our  Lord 
Jesus  Christ.  1   Pet.   1  :  24.  The  glory  of    man  as  the 

flower  of  grass.       1  Pet.   5  :  1, 10.   A  partaker  of  the  glory 
that  shall  be  revealed.     The  God  of  all  grace  hath  called 
you  unto  His  eternal  glory  in  Christ. 
All  the  above  Points  lead  up  to  that  which  is  supreme   and 
of  immeasurable  significance  ; 

Man's  Changeless  and  Immortal  Life. 

This  consists  in  the  endless  continuity  and  expansion  of  all 
his  spiritual  faculties,  and  of  perpetuated  and  increasing 
energy  for  their  larger  exercise  and  development,  with  re- 
sults of  ever-widening  knowledge,  affection  and  service. 
The  essential  worth  and  use  of  this  life  is  found  in  its  rela- 
tion to  and  preparation  for  the  life  to  come.  Everything 
possessed,  experienced,  or  done  on  earth  has  value  only  as 
it  contributes  to  the  attainment  of  eternal  life.  A  single 
statement  expresses  and  exhausts  the  substance  and  signifi- 
cance of  this  final  and  vital  Point  : 

The  Incarnate,  Atoning-,  Risen  and  Glorified 
Christ  is  the  Source  and  the  Giver  of  Man's 
Perfected  and  Abiding  Life. 

To  vitalize  the  dead  human  soul  by  deliverance  from  death- 
producing  sin,  to  bring  into  the  spirit  a  new  Divine  life 
by  His  Holy  Spirit,  to  nourish  that  life  and  re-enforce  its 
energies  by  "  daily  Divine  renewing  in  the  inner  man,"  in 
order  to  the  working  out  of  the  fruits  of  righteousness  on 
earth  to  the  glory  of  God,  and  to  ripen  and  mature  the 
renewed  spirit  into  a  final  condition  of  perfected  likeness 
to  God,  so  that  the  sanctified  man  might  be  welcomed  to 
the  freedom  and  the  privileges  of  the  child  in  the  Father's 
heavenly  household,  all  this  Christ  Himself  declared  to 
be  the  blessed  purpose  and  end  for  which  He  came,  and 
died,  and  rose  again  to  reign  in  glory.     And  this   is  the 


MERCY.  313 

central  cardinal  theme  of  all  His  authorized  and  inspired 
interpreters. 

(For  an  ample  detail  of  passages,  read  p.  68  and  preceding 
pages  from  63,  Christ  and  the  Believer.      Also  p.  284.) 

Such  is  the  high,  glad  destiny  of  Man  as  a  believer  in  Christ, 
saved  and  glorified  by  Grace.  But  the  Theme  is  incom- 
plete without  reference  to  the  alternative  destiny  which 
awaits  the  willfully  unbelieving  man. 

Man's    Irreparable    and    Endnring    Shame    and 
Loss. 

Christ's  own  words  produce  the  clearest  conviction  and 
deepest  impression.  He  charges  the  final  death  of  the 
soul,  the  second  death,  to  the  man's  determined  with- 
drawal from  and  rejection  of  His  loving  call.  "I  am 
come  that  ye  may  have  life  in  abundance."  "  Ye  will  not 
come  unto  Me,  that  ye  may  have  life."  John  5  :  40  ; 
10  :  10.  And  He  it  is,  the  inviting,  self-sacrificing,  lov- 

ing Christ,  whose  declarations  concerning  the  unbelieving 

'  man's  final  destiny  are  plainest  and  most  awful.  Matt. 
25  :  41,  46.  Mark  9  :  44  ;  10  :  28,  etc.  And  very 

strong  and  impressive  are  the  questions  He  propounds  : 
Mark  8  :  36,  37.  What  shall  it  profit  a  man,  if  he  shall  gain 
the  whole  world,  and  lose  his  own  soul  ?  Or  what  shall 
a  man  give  in  exchange  for  his  soul  ?  X.  277.  See  Con- 
demnation, p.  94. 

For  the  Entire  Theme,  see  Christian  Life,  pp.  71-85. 


MERCY.. 


Infrequently  applied  to  the  beneficences  of  God  to  men  as  depen- 
dent and  needy.  Its  chief  and  specific  reference  is  to  men  as  sin- 
ners under  God's  frown  and  the  Law's  condemnation.  In  this 
reference  it  expresses  God's  favor  to  the  ill-deserving,  or  guilty  and 
condemned.  That  this  and  nothing  less  than  this  is  its  radical 
and  vital  meaning  in  all  the  great  texts  of  both  Testaments  will 
appear  by  the  thoughtful  reading  of  a  few  of  these  texts  :  Ex. 
20  :  6  and  34  :  7.  Keeping  mercy  for  thousands,  taking  away 
iniquity,    transgression,   and    sin.    II.    168,   9,   265.  Ps.    100  :  5. 

Mercy  endureth  forever.   V.  169.         Ps.    103  :  11,  17.   Mercy   from 
everlasting  to   everlasting.    V.    182-185.  Ps.    32  :  10.    IV.    245. 

Ps.  51  :  1-3.   IV.  367.         Ps.  57  :  10.  JV.  403.         Ps.   62  :  12.   IV. 


314:  MESSIANIC  REFERENCES  AND  PREDICTIONS. 

423.  Ps.  85  :  10.   Mercy  and    truth   have    met.   V.    77.  Ps. 

101  :  1.  Mercy  and  judgment.  V.  170.  Ps.  103  :  11,  As  heaven 
above  earth,  so  great  His  mercy.  V.  182.  Ps.  130  :  7,  8.  Mercy, 
plenteous  redemption.   V.   403.  Ps.  145  :  8.  V,   473.  Prov. 

28  :  13.  Eph.    9  :  4.    Rich   in   mercy.  XI.   419.  Titus  3  :  5. 

According   to    His    mercy  hath  saved    us.    XI.    550.         Jude  21. 
Looking  for  mercy  of  our  Lord  Jesus  Christ  unto  eternal  life. 
Thus  defined  as  favor  to  the   ill-deserving  or  the  guilty  and   con- 
demned, Mercy  includes  two  speciiic  acts  of  God  as  Lawgiver  and 
Father. 

1.  Pardon,  or  remission  of  the  penalty  of  sin,  i.e.,  of  the  pun- 
ishment pronounced  against  the  transgressor  ;  together 
with  restoration  to  an  accepted  standing  before  the  Law. 

3.  Forgiveness,  whereby  the  Father's  disapproval  and  dis- 
pleasure are  replaced  by  His  approval  and  favor.  With 
these  constituent  elements  of  mercy  the  texts  will  be 
found  in  harmony.  (Read  introductory  sentences  to 
Grace,  p.  187.) 

Neh.  9  :  17.  A  God  ready  to  pardon.  Micah  7  :  18.  Who  is 
a  God  like  Thee,  that  pardoneth  iniquity  ?  IX.  490.  Isa. 
55  :  5.    Abundantly    pardon.    VIII.    305.  Ps.    25  ;  11. 

For  Thy  name's  sake,  pardon  my  iniquity.  IV.  197. 

Ps.  32  :  1,  5.   I  acknowledged  my  sin,  and  Thou  forgavest. 

IV.  238-241.  Ps.  86  :  5.  Ready  to  forgive.  V.  82. 
Ps.  99  :  8.  V.  164.  Ps.  103  :  3.  Forgiveth  all  thine 
iniquities.   V.  180.          Ps.  130  :  4.   Forgiveness  with  Thee. 

V.  400,  1.  Acts  13  :  38.  Through  Him  forgiveness  of 
sins.  XL  97.  Eph.  4  :  32.  For  Christ's  sake,  forgiven 
you.  XI.  434,  1  John  1  :  9.  Faithful  and  just  to  for- 
give. XI.  684. 

Mercy  and  Power.  Ps.  62  :  ll,  12.  Power  belongeth  unto 
God  ;  also,  O  Lord,  unto  Thee  belongeth  mercy.   IV  423, 

Mercy  and  Judgment.  Ps.  101  :  1.  I  will  sing  of  mercy 
and  judgment.  V.  170.  Two  sides  of  God's  character  and 
dealing.  In  every  life  is  a  blending  of  the  mercy  and  judgment 
of  a  just  and  gracious  God. 


MESSIANIC    REFERENCES    AND    PREDICTIONS.    For 

brief  Outline,  see  p.  167.     Also,  p.  306. 


MIRACLE.  315 


MIRACLE. 


Miracles    of    Old    Testament.       New    Testament 
Pentecost. 

Concerning  Miracle.  I.  235,  6.  Points  respecting  Mira- 
cles. I.  611-613  Seven  Great  Periods  of  Miracle;  Defini- 
tion; Evidential  Value.  II.  17-20.  11.611-613.  Miracles  of 
O.  T.   VII.  21,  22.  Miracles  of  Christ.   X.  615-618. 

Miracles  of  Old  Testament :  Gen.  5  :  24.  Translation  of 

Enoch.  I.  225,  6.  Gen.  6.  The  Flood.  I.  235.  Ex.  7  :  8-12. 
Rods  become  Serpents.  I.  601.  Ten  Plagues  of  Egypt.  I. 
607-637.  Crossing   the    Red    Sea.   II.  50.  Ex.    15  :  25. 

Bitter  Waters  Sweetened.  11.63.  Manna.  Ex.16.  11.71-78. 
III.  57.  Water  from  Smitten  Rock.   Ex.  17  :  5-8.  Num. 

20.    II.    91-93.  Pillar  of  Cloud,   of    Fire.   II.  36-38,  49,  257, 

830-332,  526.  111.-550-552,  561.  Shining  Face  of  Moses.  Ex. 
34  :  29-35.  1  Cor.  3  :  16, 18.  II.  273-276.  Sacrificial  Fire  from 
Heaven.    Lev.  9  :  24.  1   Chron.  21  :  26.  III.  471.  2  Chron. 

1  :  1.   III.  561.  Passage  of  the  Jordan.    III.   54.  Fall  of 

Jericho's  Walls.  III.  66.  Josh.  10  :  13.  The  sun  stood  still. 
III.  97-100.  By    Elijah  :  Fed    by    ravens.   VII.   97.         Un- 

wasting  meal  and  oil,  p.  98.  Raising  of  dead  child,  pp.  100, 
103.  Two  companies  destroyed,  p.  152.  Translation  of  Elijah, 
p.  158.  By  Elisha  :  Waters  healed  at  Jericho,  p.  169.  Judg- 

ment at  Bethel,  p.  171.  Widow's  need  supplied,  pp.  173-175. 
Shunamite's  son  restored  to  life,  pp.  179-181.  Poisoned  pot- 
tage purified,  p.  182.  Loaves  and  corn  multiplied,  p.  183.  Lost 
axe-head  recovered,  p.  184.  Naaman's  Leprosy  removed,  p.  191. 
Its  Infliction  on  Gehazi,  p.  198.  Dead  man  restored,  etc.,  pp. 
239,  240.  Uzziah's  Leprosy,  p.  322.  Destruction  of  Assyrian 
host,  p.  369. 

For  Miracles  of  Christ,  see  Christ  on  Earth,  p.  57. 

Miracle  of  Pentecost.  Acts2:4,  ii.  Speak  with  other 
tongues.   XI.  17,  18.   Descent  of  the  Holy  Ghost. 

[Is  there  a  supernatural  relation  of  God  and  man  ?  Is  there 
a  supernatural  revelation  ?  Has  that  revelation  culminated 
in  a  supernatural  person,  Jesus  Christ?  Is  there  a  super- 
natural work  of  a  Divine  Spirit  in  the  souls  of  men  ?  If 
these  queries  may  be  answered  in  the  affirmative,  they  carry 
with  them  the  whole  groundwork  of  miracles  and  vastly 
more  besides.     If  the  Incarnation  was  a  real  event  and 


316  MISSIONS. 


God  has  truly  dwelt  in  our  humanity,  if  the  Resurrection 
is  one  of  the  best  substantiated  of  all  historic  facts,  if  the 
ascension  body  of  Christ  is  a  reality,  then  the  whole  struc- 
ture of  Christianity  remains  unshaken,  and  the  work  of 
destructiv^e  criticism  in  chipping  away  small  details,  while 
it  may  deface,  can  never  destroy.     Pro/.  Orr.] 


MISSIONS. 


Origin  and  Basis  in  the  Divine  Commission,  To 
Individuals  and  the  Organized  Church. 

To  Individuals.  Isa.  6  :  8.  I  heard  the  voice  of  the  Lord, 
saying,  Whom  shall  I  send,  and  who  will  go  for  Us  ?  Then 
I  said.  Here  am  I,  send  me.  VIII.  45.  Acts  26:15-18. 
Paul's  commission,  like  Isaiah's,  direct  from  Christ.  XI.  iVl. 
Rev.  22  :  17.  And  he  that  heareth,  let  him  say,  Come.  XI. 
785. 

To  the  Church  or  People  of  God. 

A  general  call  to  Evangelism.  Isa.  4U  :  9-11.  VIII.  209, 
The  Master's  Great  Commission  to  all  Disciples  and  to  the 
Church  as  His  body.  Matt.  28  :  18-20.  All  authority  hath 
been  given  unto  Me  in  heaven  and  on  earth.  Go  ye  there- 
fore, and  make  disciples  of  all  the  nations  ;  teaching  them 
to  observe  all  things  whatsoever  I  commanded  you  ;  and 
lo,  I  am  with  you  alway,  unto  the  end  of  the  world  (or 
the    consummation   of    the    age).   X.  582.  Herein    the 

Master  makes  the  missionary  spirit,  actively  and  faithfully 
carried  out,  the  condition  and  the  pledge  of  His  presence 
and  effectual  working  with  the  disciple  and  the  Church. 
[The  missionary  enterprise  is  not  the  Church's  after- 
thought. It  is  Christ's  forethought.  It  is  not  secondary 
and  optional.  It  is  primary  and  vital.  Christ  has  put  it 
into  the  very  heart  of  His  gospel.  For  this  reason  the 
spirit  of  missions  has  always  been  the  saving  and  purify- 
ing power  of  the  Christian  brotherhood.  Whenever  and 
wherever  this  ideal  has  shined  clear  and  strong,  it  has 
revealed  the  figure  of  the  Christ  more  simply  and  brightly 
to  His  disciples,  and  guided  their  feet  more  closely  in  the 
way  of  peace  and  joy  and  love.      Van  Djke.] 


MISSIONS.  317 

Preachers  of  the  Word  to  be  sent  by  the  loyal 
people  and  Church  of  Christ. 

Isa.  52  :  7-10,  How  beautiful  upon  the  mountains  are  the 
feet  of  him  that  bringeth  good  tidings  of  good,  that  pub- 
lisheth    salvation.   VIII.  272.  Rom.    10  :  14,    15.   How 

shall  they  believe  in  Him  of  whom  they  have  not  heard  ? 
and  how  shall  the}^  hear  without  a  preacher  ?  and  how 
shall  they  preach  except  they  be  sent?  even  as  it  is  written, 
How  beautiful  are  the  feet  of  them  that  bring  glad  tid- 
ings of  good  things  !  XI.  251. 

Paul  and  Barnabas  ordained  and  sent  forth  under  direction 
of  the  Holy  Spirit  as  the  first  foreign  missionaries.  Acts 
13  :  2,  3.   XI.  90. 


Divine  Predictions  and  Promises  of  Success  and 
Final  Triumph,  in  the  Psalms  and  Prophets. 

In  the  Psalms  : 

Ps.  22  :  27.  IV.  177.  [The  writer  of  the  Twenty-second 
Psalm  clearly  saw  that  "  All  the  ends  of  the  world  should 
remember  and  turn  unto  Jehovah,  and  all  the  kindreds  of 
the  nations  should  worship  before  Him." 

It  is  this  which  shows  the  great  wonder  of  this  wonderful 
Psalm.  It  is  this  which  shows  it  to  be  not  only  Messianic, 
but  missionary.  We  are  at  a  loss,  on  natural  grounds,  to 
account  for  this  utterance  in  such  a  Psalm  as  this.  What 
apparently  has  it  to  do  with  the  main  character  and  drift 
of  the  Psalm  ?  What  has  it  to  do  with  the  abject  misery 
and  suffering  with  which  it  commenced  ?  Here  we  have  a 
sufiferer  crying  for  help  in  the  midst  of  utter  woe.  Then, 
having  poured  out  his  soul  in  grief,  he  turns  to  prayer, 
and  that  prayer  gradually  seems  to  refresh  his  soul.  The 
poor  weary  one  brightens  with  hope  until,  at  the  twenty- 
seventh  verse,  he  calls  out  as  if  the  goal  of  his  grief  had 
been  reached  and  the  object  of  his  woe  attained,  "  All  the 
ends  of  the  world  shall  remember  themselves  and  turn 
unto  the  Lord  !"  Those  who  go  forth  to  preach  Christ 
and  the  Christ  crucified  are  hastening  the  fulfillment  of 
the  prophet's  words.  A/ion.]  Ps.  86  :  9.  All  nations 
shall  come  and  worship  before  Thee.  V.  82. 

TAree  Missionary  Psalms:  Ps.  67.  IV.  449-451.  A  prayer 
for  a  world-wide  Spiritual  Harvest.  Ps.  72.  IV.  479- 
486.  Prayer  for  Christ's  universal  and  everlasting  Domin- 
ion.  Some    of   its    characteristics  :    peace,    righteousness, 


318  MISSIONS. 


compassion,  redress  of  wrongs  and  overthrow  of  evils, 
Ps.  87.  V.  85-89.  The  Home-Coming  of  All  Nations  to 
Zion. 

In  the  Prophets  : 

Isa.  2  :  2-4  (repeated  Micah  4  :  1-4),  VIII.  27,  28.  IX.  476, 
477.  A  magnificent  prediction  of  the  Upgoing  of  many 
peoples  to  the  Mountain  of  the  Lord  in  Zion.  Isa. 
6  :  3.  The  whole  earth  is  full  of  His  glory.  VIII.  43. 
Prophecy  of  the  Seraphim.  Isa.  11  :  10-18.  VIII.  80.  The 
Day  of  Messiah's  Established  Dominion.  Isa.  19  :  24. 
VIII.  101.  Isa.  33  :  6.  There  shall  be  stability  in  Thy 
times,  abundance  of  salvation,  wisdom  and  knowledge. 
VIII.  162,  163.  A  prediction  of  the  basal  principles  upon 
which    the    Kingdom    is   to    be     established.  Isa.  35. 

VIII.  173-177.  A  glowing  picture  of  the  finally  estab- 
lished Kingdom.  Isa.  45  :  14,  22-25.  Unto  Me  every 
knee  shall  bow.  VIII.  240,  241.  Isa.  49  :  12,  13.  VIII. 
259.  A  vast  convocation  of  moving  hosts  converging 
toward  Zion.  Isa.  52  :  10.  All  the  ends  of  the  earth 
shall  see  the  salvation  of  our  God.  VIII.  273,  274.  Isa. 
60.  VIII.  344-352.  The  Golden  Age  of  Messiah's  King- 
dom in  the  fullness  of  time.  Isa.  62  :  1-12.  VIII.  359- 
361.  The  Glorified  Christ  proclaims  His  untiring  zeal 
and  toil  in  the  interest  of  His  Church,  and  assures  her 
final    enlargement    and    prosperity.             Isa.    65  :  17-25. 

VIII.  378-380.  Under  the  figure  of  a  new  heaven  and 
earth,  He  announces  permanent  establishment  of  an  un- 
disturbed peace  and  happy  fellowship  in  His  Holy  King- 
dom. 

Ezek.  21  :  27.  I  will  overturn,  overturn,  overturn  it,  until 
He  come  whose  right  it  is,  and  I  will  give  it  to  Him.  IX. 
103,  104.  Ezek.  36  :  37,  38.  Thus  saith  the  Lord  God  : 
For  this  will  I  be  inquired  of  by  the  house  of  Israel,  to 
do  it  for  them  ;  I  will  increase  them  with  men  like  a  flock. 

IX.  158.  Ezek.  47  :  1-12.  IX.  192-196.  The  Vision  of 
the  Waters,  symbolizing  the  Universal  Outpouring  of  the 
Spirit  upon  all  the  earth.  Ezek.  48  :  30-35.  The  Heav- 
enly City.    IX.  198,  199. 

Dan.  2  :  34,  44,  45.  In  the  days  of  those  kings  shall  the  God 
of  heaven  set  up  a  Kingdom  which  shall  never  be  de- 
stroyed ;  but  it  shall  break  in  pieces  and  consume  all 
these  kingdoms,  and  it  shall  stand  forever.  IX.  231,  234- 
237.  Dan.  4  :  34.  His  dominion  is   an  everlasting   do- 

minion. IX.  252.  Dan.  7  :  13,  14.  Behold,  there  came 
with  the  clouds  of  heaven  One  like  to  a  son  of  man  ;  and 
there  was  given  Him   dominion,  and   glory,  and  a  King- 


MISSIONS.  319 

dom,  that  all  the  peoples,  nations  and  languages  should 
serve  Him  ;  his  dominion  is  an  everlasting  dominion,  and 
His  Kingdom  that  which  shall  not  be  destroyed.  IX.  277- 
281. 

Joel  2  :  23,  28-32  and  3  :  16-21.  Outpouring  of  the  Spirit. 
Issue  of  the  time-long  struggle  of  good  with  evil  in  the 
golden  age  of  peace  and  fruitful  service.  IX.  397-402. 

Micah  5  :  2-5.  Coming  of  Messiah  the  Ruler,  "  whose  goings 
forth  are  from  everlasting.  He  shall  be  great  unto  the 
ends  of  the  earth.  And  He  shall  be  our  peace."  IX.  479- 
481. 

Hab.  2  :  14.  For  the  earth  shall  be  filled  with  the  knowledge 
of  the  glory  of  the  Lord,  as  the  waters  cover  the  sea.  IX. 
513.  Num.  14  :  21. 

Zech.  6  :  12,  13.  Behold  the  Man  whose  name  is  the  Branch  ; 
even  He  shall  build  the  temple  of  the  Lord  ;  and  He  shall 
bear  the  glory,  and  shall  sit  and  rule  on  His  throne  ;  and 
He  shall  be  a  Priest  upon  His  throne.  IX.  577,  578. 
Zech.  9  :  9,  10.  Rejoice  greatly,  O  daughter  of  Zion  :  be- 
hold thy  King  cometh  unto  thee  :  He  is  just,  and  having 
salvation.  And  He  shall  speak  peace  unto  the  nations  ; 
and  His  dominion  shall  be  from  sea  to  sea,  from  the  River 
to  the  ends  of  the  earth.  IX.  589-591.  Zech.  14  :  20,21. 
IX.  619,  620. 

Mai.  1:11.  From  the  rising  of  the  sun  even  unto  the  going 
down  of  the  same  My  name  is  great  among  the  Gentiles. 
XI.  629,  644. 

New  Testament  References. 
Prayer  for  Laborers. 

Matt.  9  :  37,  38.  Then  saith  He  to  His  disciples.  The 
harvest  truly  is  plenteous,  but  the  laborers  are  few. 
Pray  ye  therefore  the  Lord  of  the  harvest,  that  He  send 
forth  laborers  into  His  harvest.  X.  232.         John  4  :  35. 

Order  of  missionary  working. 

Luke  24  :  47  and  Acts  1  :  8.  Unto  all  the  nations  begin- 
ning at  Jerusalem,  ye  shall  be  my  witnesses  both  in 
Jerusalem,  and  in  all  Judea  and  Samaria,  and  unto  the 
uttermost  part  of  the  earth. 

See  Considerations  respecting  Christian  Missions.  XI. 
824. 

See  Kingdom  of  God,  pp.  256-263.     Preaching. 

[The  original  and  sole  Master  Missionary  is  our  Lord  Jesus 
Christ,  and  as  Lord  of  His  kingdom  He  has  put 
His  own  divine  commission  upon  His  followers.     It  is 


320  Missiojys. 


"  Come  !"  "  Go  !"  two  commands  in  one.     '*  Come,  learn 
of  Me  !"     "  Go  preach  the  gospel  !"  His  first  command 
to  His  disciples  was,  "  Follow  Me,  and  I  will  make  you 
fishers  of  men  ;"   His  last,  "  Go  ye  and  make  disciples  of 
all  the  nations."     Discipleship  and  apostleship  are  one 
and  inseparable.     The  instinct  of  true  Christian  life  is 
everywhere  the  same.     We  learn  but  to  teach,  we  know 
of  Jesus  but  to  tell  of  Jesus.     We  commune  with  Him 
but   to  communicate   Him.      Even  so  are  we  sent  as  He 
has  been  sent.     The  commission  is  identical,  and  it  is 
in  virtue  of  that  final  command  and  according  to  our 
fulfillment  of  it  that  we  are  to  experience  His  fulfillment 
of  the  final  promise,  a  promise  made  to  a  militant  mis- 
sionary church,  not  to  one  that  is  at  ease  in  Zion.     Just 
so  far  as  His  church  accepts  her  responsibility  for  teach- 
ing all  nations  to  observe  all  things  whatsoever  He  has 
commanded  her,  she  may  expect  to  hear  the  voice  of 
Him  to  whom  all  authority  has  been  given  in  heaven 
and   on   earth,  saying,  "  Lo,  I  am  with  you  always,  even 
to  the  end  of  the  world."     Thus   the  church  is  a  coin 
of  Divine  minting.     One  side  shows  the  likeness  of  its 
Lord,  the  other  the  map  of  the  world.     Both  devices 
are  so   indelibly  stamped  into   the   metal  that   to   mar 
either  harms  the  coin  ;  to  efface  either  destroys  it.     The 
world  itself  is  to  be  finally  shaped  into  that  Divine  like- 
ness.    Thus,  Christ  is  at  once  Authority  and  Pattern, 
Inspirer  and   Organizer,  Author  and   End  of  missions. 
Apart  from  Him  we  can  do  nothing.     Through  Him  we 
can  do  and  teach  all  men  to  do,  all  things  which  He  has 
commanded  us.     Not  only,  then,  is  the  Bible,  in  such  a 
sublime  sense  as   is  just  dawning  upon  us,  the  Mission 
Book  of  the  World,  the  New  Testament  being  the  gram- 
mar of  missions,  but  Christ  has  constituted  every  Chris- 
tian a  missionary,  Christianity  a  mission   religion,  the 
church  the  great  missionary  institute.     Such  is  the  Di- 
vine idea. 
Missions  are  but  a  step,  though  the  first,  and  it  may  be 
the  longest  single  step  in  the  conversion  of  the  world. 
The  main  part  of  the  task  devolves  on  the  native  church 
in  each  land.     0//r  part  is  to  organize  individuals  whom 
we   may  convert  into  an  indigenous,  independent  and 
expansive   church,  which  shall  be   the  type  of  a  native 
and    productive    Christianity.     We    are    to    found    this 
church   on   Christ  and  the  apostles,  to  train  it  from  the 
start   in   the  principles  of  self-reliance,  self-control  and 
self-propagation.     We  are  to  develop  its  ministry,  found 
its  institutions,  organize  its  work.     From  that  point  the 
attitude  of  the  mission  to  the  church,  and  of  the  mission- 


MISSIONS.  321 

ary  to  the  native  pastor,  is  to  be  that  of  John  the  Baptist 
to   Jesus:    "He    must  increase,  but  I    must  decrease," 
Eihvard  A.  Laivrence. 
The    object    of    missions    is    the    development    of     native 
churches  u'ith  a  view  to  their  ultimate  settlement  upon 
a    self-supporting,    self-governing,    and    self-extending 
system.     When    this    settlement  has   been   effected  the 
mission  will  have  attained   its  euthanasia,  and   the  mis- 
sionary and  all  missionary  agency  can  be  transferred  to 
"  the  regions  beyond."     Henry  Veuti. 
Are  Christian  missions  a  failure?     Not  in   the  thought  of 
those  who  understand   the  worth  of  human  nature,  and 
the     natural     law    of    progress     in     moral     enterprises. 
Although   the   numerical    ratio   of  true  religion   to   the 
false  remains  substantially  unaltered,  a  great  work  has 
been  done.      It  is  much   to  have  become   familiar  with 
the  principles  and   methods  on  which  missions   should 
be   conducted.     It    is    much    to    have    ascertained    and 
cleared    the    true    points    of  application    for   the    great 
Christian  lever.     It  is  much  to  have   already  raised  by 
it  some  millions  into  the  hopes  and  fruitions  of  eternal 
life.     Henceforth  more  rapid  successes  may  be  expected. 
As    planets   continually  accelerate    their    pace    as   they 
approach    the    sun  ;  as    fortunes    increase    with    larger 
leaps  the  larger  they  become — so  the  missionary  enter- 
prise   ever   grows   in    splendor  of  movement  as   it  ad- 
vances toward  its  goal.     Its  past  gains  are   out  at  com- 
pound interest.     Its  past  gains  are  the   first   terms  of  a 
geometrical    series    whose    final    members    are    nations 
born  in  a  day,  and  the  kingdoms  of  the  world   become 
the  kingdom  of  our  Lord  and  of  His  Christ.     There  is 
fruit  enough  at  this  moment   blushing  amid   the  thick 
greenness  of  our  young  missionary  vine  to  make  strong 
the   heart   of  Christendom.     The  world  is  an  occupied 
field.     Every  race  is  being  taught  ;  every  considerable 
nation  is  hearing  in  its   own   tongue  God's   wonderful 
Word.     That  Word  is  sounding  out  in  centuries  of  lan- 
guages.     It  radiates  from  thousands  of  missionary  cen- 
ters.    Several  millions  of  money  are  annually  expended 
in    giving   it    missionary   currency.     Scores   of  boards, 
thousands  of  trained  laborers,  and  tens  of  thousands  of 
zealous    assistants,    record    already    their   hundreds    of 
thousands  of  converts  and   their  millions  of  eager  lis- 
teners ;  ci-devant  receivers  of  missionaries  are   become 
missionary   senders.     Mountains    are  dwindling,  paths 
are  straightening,  gates  are   opening  ;  the  voice  of  the 
muezzin  grows  faint  from   his  minaret  ;  triple  Brahma 
trembles  on  his  throne  of  caste  ;  India  and   China,  re- 


322  MISSIONS. 


plete  of  men,  effete  of  manhood,  and  tenacious  of  the 
past,  heave  with  the  promise  of  a  Christian  future. 
Everywhere  civilization  and  order  wait  on  the  steps  of 
the  growing  faith.  Everywhere  science  and  art,  com- 
merce and  Hberty,  piety  and  heaven  support  her  starry 
train.  And,  until  lately,  there  has  been  progress  in 
effort  as  well  as  in  success.     £.  F.  Burr. 

Considerations  by  which  we  are  bound  to  the 
higli  duty  of  preacliing  the  Gospel  to  all  na- 
tions.   A.  J.  F.  Belirends. 

1.  Wc  inu§t  secure  tlie  acceptance  of  Cliriiitliaiiity 
every^vliere  if  we  are  lo  preserve  Chrisliaiiit)  any. 
where. 

The  final  test  of  truth  in  any  department,  whether  in 
science  or  philosophy  or  political  economy  or  relig- 
ion, is  the  universality  of  its  application,  its  con- 
gruity  with  fact.  No  doctrine  can  survive  unless 
it  can  conquer.  Its  universal  acceptance  is  the 
inexorable  condition  of  its  self-preservation.  Chris- 
tianity must  supplant  all  other  religions,  or  itself 
ultimately  vanish  from  every  land. 

3.  The  golden  rule  suninioii§  u*«  to  love  our  neig:hbor 
as  ourselves  ;  and  the  ^vliole  ^vorld  is  our  neighbor. 

Philanthropy  commits  us  to  the  evangelization  of 
the  world.  Man  is  man  wherever  he  is  found  ; 
and  he  is  entitled  to  all  that  man  can  be.  We  may 
not  rest  until  all  men  have  the  very  best.  If  our 
Christian  civilization  is  the  best  which  the  world 
has  seen,  we  are  bound,  as  lovers  of  humanity,  to 
make  it  regnant  in  all  lands.  And  we  must  make 
it  regnant  in  its  principles,  not  merely  in  its  fruits  ; 
for  its  fruits  cannot  be  made  secure  unless  the 
seed  be  made  to  take  root  and  grow.  Christian 
civilization  must  begin  with  the  preaching  of  the 
Gospel.  Self-preservation  and  philanthropy  urge 
us  to  the  world's  evangelization.  But  there  is  a 
higher  motive  which  gives  wings  to  our  feet.     It  is 

3.  The  command  of  the  Captain  of  our  salvation. 

We  are  under  marching  orders.  The  question  is 
not,  as  has  well  been  said,  whether  the  heathen 
can  be   saved   unless  we  send  the  Gospel  to  them, 


31188101^8.  323 

but  "  whether  7i>e  can  be  saved  if  we  do  not  obey 
Jesus  Christ."  We  have  been  bought  with  a 
price.  We  live  not  unto  ourselves  but  unto  Him 
who  loved  us  and  gave  Himself  for  us.  Faith  in 
Christ  means  complete  and  abiding  surrender  to 
Him.  Its  perpetual  interrogative  is  the  question 
of  the  persecutor  prostrate  on  the  highway  to  Da- 
mascus, "  Lord,  what  wiltM^?/  have  me  to  do  ?"  The 
answer  is  clear  and  unequivocal  :  "  Disciple  all 
nations  ;  preach  the  Gospel  to  every  creature." 
That  imperative,  based  upon  the  sovereignty 
secured  by  the  atoning  death  on  the  cross  and  the 
resurrection  from  the  grave,  silences  all  objection, 
and  rebukes  all  hesitancy.  Be  the  result  what  it 
may,  Christian  loyalty  permits  no  option. 
Christ  teaches  us  to  pray,  "  Thy  Kingdom  come.  Thy 
will  be  done  on  earth  as  it  is  in  heaven."  And  He 
assures  us  that  whatever  we  ask  in  His  name  shall 
be  granted  to  us.  Let  us  fall  into  line,  and  close 
up  the  ranks,  under  the  flaming  banner  of  His 
crimson  cross,  the  unfurling  of  which  meant  the 
occupation  of  all  continents  and  isles  of  the  sea  ! 
Self-preservation  urges  us  to  the  task  of  the  world's 
conversion  ;  philanthropy  adds  its  mighty  impera- 
tive ;  the  trump  of  the  incarnate  Son  of  God  sounds 
the  commanding  charge  ;  and  the  eternal  purpose 
of  God  makes  our  march  a  triumphal  procession 
through  the  very  gates  of  hell  !     Behrends. 

Narrowness  and  Partiality  not  allowable. 

The  world  is  our  parish,  as  John  Wesley  said  that  it  was  his. 
There  is  no  land  which  is  not  our  province;  there  is  no 
race  which  we  may  neglect  ;  there  are  no  classes  which 
we  may  avoid.  It  is  evident,  too,  that  the  division  of 
Christian  missions  into  home  and  foreign  departments  is 
formal  rather  than  real.  It  is  convenient  for  purposes  of 
administration,  but  beyond  that  it  has  no  value.  Our 
obligation  to  Christianize  the  Empire  State  or  the  West- 
ern Continent  is  not  one  whit  greater  and  more  pressing 
than  our  duty  to  evangelize  Asia  and  Africa.  No  man  is 
at  liberty  to  concentrate  all  his  interest  upon  one  specific 
place,  and  be  indifferent  to  all  else.  Localization  in  en- 
deavor, and  even  in  gifts,  has  its  uses,  for  no  man  can  do 
everything  ;  but  the  localization  of  personal  enlistment 
should  always  be  under  the  law  of  universal  conquest. 
There  is  but  one  missionary  spirit,  the  spirit  of  the  world's 
redemption.     Every  one  of  us  has  a  specific  vocation,  and 


324  MISSION'S. 


a  definite  place  in  which  to  discharge  that  vocation  ;  but 
we  are  to  discharge  it  in  the  interest  of  a  service  which 
has  the  world  for  its  field. 
Two  diametrically  opposite  dangers  confront  us  here.  We 
may  forget  the  world  in  our  specific  tasks,  influenced  by 
local  attachments  or  racial  affinities  or  purely  patriotic 
motives,  while  the  cry  of  the  heathen  world  falls  upon 
dull  ears.  Such  are  the  people  who  tell  us  that  they  are 
interested  in  home  but  not  in  foreign  missions.  But  if 
we  evangelize  our  own  neighborhoods  for  Christ's  sake, 
we  do  it  for  the  world's  sake.  Home  evangelization 
must,  in  the  outcome,  be  foreign  evangelization  ;  and, 
therefore,  it  should  be  such  in  initiative  and  outlook.  On 
the  other  hand,  it  is  possible  to  be  so  absorbed  in  distant 
communities,  and  in  peoples  of  strange  speech,  as  to  be- 
come indifferent  to  the  destitution  which  environs  and 
attends  us.  Charity  does  begin  at  home,  but  it  does  not 
end  there  ;  and,  what  is  more,  it  is  not  charity  even  at 
home  unless  the  pulse  beat  for  all  the  world.  The  field 
is  the  world,  and  you  have  your  own  particular  plot  to 
plow  and  seed  down  and  keep.  Work  over  against  your 
own  door,  but  do  it,  as  did  Nehemiah's  associates,  in 
order  that  all  the  breaches  in  the  encompassing  wall  may 
be  repaired.  Our  immediate  duty  is  to  do  that  for  which 
we  are  fitted,  and  which  lies  nearest  to  us  ;  our  ultimate 
duty,  the  aim  of  all  specific  endeavor,  is  the  world's  sal- 
vation.    Behrends. 

The    Best    Training    and   Ability  clenianclecl  in 
Foreign  Missions. 

Nor  should  it  be  overlooked  that  the  foreign  missionary 
among  the  apostles  was  the  most  carefully  educated  of 
them  all.  He  had  gone  from  Tarsus  to  Jerusalem,  and 
sat  at  the  feet  of  the  great  Gamaliel.  He  was  the  only 
college  graduate.  There  may  be  room  for  lay  evangel- 
ists, with  the  scantiest  of  educational  preparation,  in 
lands  where  Christianity  has  become  naturalized — 
though  even  here  the  necessity  of  a  thoroughly  equipped 
ministry  is  greater  than  ever  ;  but  the  men  who  are  to 
subdue  the  paganism  of  Asia  and  Africa  cannot  be 
recruited  from  the  ranks  of  the  undisciplined.  The 
foreign  field  needs  the  best,  and  must  have  the  best. 
It  requires  the  clearest  personal  Christian  experience, 
the  most  steady  poise  of  mind,  the  most  careful  and 
thorough  educational  discipline,  the  most  genuine  and 
cosmopolitan  sympathy,  and  the  firmest  theological 
equipment   which    can    be   found   in    the    ranks  of  the 


MISSIONS. 


325 


Church.  It  is  the  greatest  task  committed  to  her  hands, 
and  to  it  she  may  well  consecrate  her  choicest  recruits. 
Be/iren(fs. 

An  Unsupported  Theory.     There  is  a  theory  of  missions 
which  fixes  its  thought,  not  upon  the  world's  conversion  to 
Christ,  but   upon    Christ's    second    and    final    advent.       To 
hasten  the  day  of  His  appearing  is  made  the  great  incentive. 
There  are  others  who  tell  us  that  the  gathering  of  the  elect 
is  the  task  which,  under  God's  secret  direction,  the  Church 
is  set  to  accomplish.     Every  one  of  these  theories  projects 
the  goal  into  the  future.     But  even  in  the  Apocalypse  men 
are  not  snatched  from  earth  into  the  New  Jerusalem  ;  the 
City  of  God  descends,  and  His  tabernacle  is  among  men.     It 
is  a  present  and   earthly  triumph  which  the  inspired   seer 
traces.     Our    task    lies    close  at  hand  ;  it  is  the    historical 
triumph  of  the  Gospel   in  all  lands  through  the  voluntary 
allegiance   of   individual   souls   to  Jesus  Christ,  who  by  the 
power  of  His  grace  are  to  be  renewed  in  the  spirit  of  their 
minds  and  established  in  righteousness.     True,  this  is  only 
preliminary,  the  preface  or  introductory  chapter  to  an  eter- 
nal   volume   of   history,    the    plan  of  which   has    not   been 
disclosed  to  us,  but  in  which  Jesus  Christ  retains  His  royal 
ascendency.     The  Lamb  slain  from  the   foundation  is  also 
the  Lord  of  the  eternities.     The  song  of  Moses  and  of  the 
Lamb  is  an  unending  psalm  of  praise.     The  cross  of  Christ 
is  the  flashing  ruby  set  in  the  heart  of  the  eternal  sovereign- 
ties.    All  this  is  true,  but  with  it  we  are  no  more  immedi- 
ately concerned  than  we  are  with  the  cosmic  preparations 
for    the    appearance    of   man    upon    the    globe.     The   post- 
historic  period  is  as  much  a  sealed  volume  to  us  as  is  the 
prehistoric  age.     Terrestrial  history  bounds  the  task  which 
is  set  us  in  the  establishment  of  the  kingdom  of  God.     In 
miniature,  and  among  mortal  men,  the  earth  is  to  be  made 
what  the  immortal  heavens  are  ;  and  this  is  to  be  secured 
by  the  simple  method  of  personal  discipleship  to  Jesus  Christ. 
If,  as   President  Wayland  argued,  the  dignity  of  an  enter- 
prise must  be  measured  by  the  vastness  of  the  undertaking, 
the  arduousness  of  its  execution,  and  the  simplicity  of  the 
means  to  be  used,  the  evangelization  of  the  world  is  the  sub- 
limest  which  can  possibly  enlist  the  energy  of  man.     None 
is  more  daring,  none  is  more  difficult,  and  none  relies  upon 
simpler    methods— the    preaching   of   the    Gospel   securing 
personal  repentance  and  faith.     Be/irends. 


336  MORALITY. 


MORALITY. 


A  general  term  (of  large  use  among  men,  but  not  found  in  Scrip- 
ture) expressing  the  fulfillment  of  duties  imposed  by  the  pre- 
cepts of  the  Second  Table.  Christ  affirmed  supreme  love  to 
God  to  be  the  first,  great,  all-inclusive  Commandment,  plainly 
implying  that  except  this  be  first  obeyed  there  could  be  no 
acceptable  obedience  to  the  Second.  In  other  words,  He  declared 
that  genuine  love  to  fellow-men  must  be  preceded  by  and  based 
upon  supreme  love  to  God  ;  that  mere  outward  regard  to  the 
rights,  and  help  to  the  needs  of  fellow-men,  though  good  and 
desirable,  are  of  no  avail  with  God,  are  not  reckoned  as  obedi- 
ence to  His  Law,  unless  prompted  and  vitalized  by  a  supreme, 
all-mastering  love  to  Him.  In  still  other  words,  genuine,  ac- 
ceptable morality  must  be  rooted  in  and  spring  from  piety  or 
godliness.  This  great  truth,  with  all  its  breadth  of  application, 
is  specially  emphasized  in  two  passages  :  Matt.  19  :  16-22. 
The  young  ruler  had  kept  all  the  precepts  of  the  Second  Table, 
and  Christ  loved  him  for  so  much  of  natural  goodness.  But 
he  turned  from  the  Lord's  appeal  for  supreme  heart  affection. 
X.  389.  1  Cor.  i;3  :  1-:^.    "  If  I  bestow  all  my  goods  to  feed  the 

poor,  and  give  my  body  to  be  burned,  but  have  not  love,  it  profit- 
eth  me  nothing."  No  other  love  than  an  all-mastering  love  to 
God  can  possibly  interpret  the  sublime  utterances  of  this  whole 
chapter. 

The  same  truth  underlies  two  other  expressions  of  Christ  :  Matt. 
16  :  24.   Deny    himself,     take    up    the    cross.   X.  276.  Matt. 

2.5  :  40.  Ye  have  done  it  unto  Me.  X.  462.  Hence  all  specific 
moral  statutes  are  only  minute  and  special  applications  of  the 
principles  of  action  embodied  in  the  Law  of  God,  and  find  their 
vital  force  and  motive  power  in  that  Law. 

Read    further:   Prov.    14  :  12.   VI.  322.  Prov.  16  :  25.   VI.  341. 

Prov.  30  :  12.   VI.  423.     Also  II.  108. 
See  Law  of  God. 

[The  Law  of  God  binds  every  moral  being  in  duty  to  God  alone, 
and  thus  furnishes  the  only  basis  for  sound  morality.  Of  two 
essentially  different  theories  of  morality,  the  essence  of  one,  the 
pagan  morality,  whether  taught  in  heathen  or  Christian  coun- 
tries, is  selfishness,  and  its  results  are  inevitably  demoralizing  and 
destructive.  Christian  morality,  on  the  other  hand,  is  God- 
centered.  In  the  view  of  the  Word  of  God,  righteousness,  or 
conformity  to  the  will  of  God,  is  the  supreme  thing  to  besought 
in  human  conduct.  The  call  of  the  law,  from  this  point  of  view, 
is  a  call  to  duty  and  to  obedience.  In  the  view  of  the  word  of 
God — which  is  directly  contrary  to  the  popular  view  of  the  day 


MORALITY.  327 

— all  duty  and  morality  turn  Godward  and  Christward,  rather 
than  manward.  Egoism  and  altruism,  as  usually  understood, 
are,  the  one  immoral,  and  the  other  non-moral.  All  duty  is 
owed  to  God  and  to  Him  only.  It  may  be  performed,  according 
to  His  directions — toward  ono's  self,  in  which  case  it  is  selfialand 
moral  ;  toward  one's  fellows,  in  which  case  it  is  social  and 
moral  ;  or  toward  God,  in  which  case  it  is  theistic  and  moral. 
If  not  done  as  to  God,  selfial  actions  become  selfish  and  im- 
moral ;  social  actions,  altruistic  merely  and  non-moral  ;  and  all 
alike  are  directed  to  selfish  or  merely  humanitarian  ends.  From 
the  general  theistic  point  of  view,  that  alone  is  morally  good 
which  is  intentionally  conformed  to  the  will  of  God  ;  from  the 
specific  Christian  point  of  view,  that  alone  is  morally  good 
which  is  conformed  to  the  will  of  Christ  the  Lord.  In  the 
preaching  that  makes  for  righteousness,  the  law  needs  to  be 
presented  as  God's  latv  for  all  organizations  and  associations  of 
men,  in  the  family,  community,  and  State,  in  industrial,  commer- 
cial, and  civic  pursuits. 
It  is  high  time  for  the  preacher  to  insist  that  Christian  morality 
binds  all  human  societies  and  corporations  in  their  dealings  with 
mankind,  by  the  same  principles  that  it  lays  upon  the  individual 
in  his  social  duties  ;  that  there  is  required  of  them  the  same 
strict  regard  for  the  rights  of  man  to  life,  liberty,  property, 
truthfulness,  and  the  offices  of  human  brotherhood,  that  binds 
the  individual  man  in  his  conduct — and  that  all  this  is  the  re- 
quiretnent  of  God.  Genuine  social  and  political  reform  can  be 
reached  in  no  other  way  than  by  bringing  men  up  to  these  re- 
quirements of  God,  and  making  them  understand  that  they  are 
requirements  of  God — not  to  be  escaped  by  shrewdness  and  not 
to  be  neglected  with  impunity.  The  moral  and  Christian  pre- 
cepts laid  down  by  God  and  Christ  are  the  governing  principles, 
equally  applicable  to  all  spheres  and  all  problems.  The  preach- 
er is  therefore  to  unfold  and  enforce  these  in  his  message  in  all 
their  sweep  of  meaning  and  application.  He  i-s  to  present  the 
moral  law  as  supreme  over  all  questions  of  society  and  social  position 
and  relation.  High  manhood  and  womanhood,  character,  attain- 
ment, and  achievement  in  service  and  self-sacrifice,  are  to  be 
impressed,  by  scriptural  precept  and  illustration,  as  the  only 
titles  of  nobility  and  aristocracy  in  the  Kingdom  of  God.  In 
the  precepts  of  the  divine  word  he  is  to  supply  the  test  and 
touchstone  of  all  social  usages,  amusements,  entertainments, 
and  the  like  ;  ruling  out  thereby  all  that  is  detrimental  to  true 
manhood  and  womanhood,  and  to  the  interests  of  humanity, 
and  seeking  to  mould  everything  in  accordance  with  the  Spirit  of 
Christ  and  His  religion.  He  is  to  find  in  the  divine  law  the 
supretne  rule  of  economics — applicable  to  all  industrial  questions, 
whether  concerning  supply  or  demand,  labor  or  capital,  employe 
or  employer.     He  is  to  find  in  the  same  law  the  supreme  rule  in 


328  MYSTERY,  MYSTERIES. 

politics  and  statesmanship,  and  to  unfold  and  enforce  its  princi- 
ples in  all  the  civil  and  civic  relations.  Necessity  will  be  on 
him  to  hold  up  the  divine  standard,  with  absolute  clearness  and 
distinctness,  until  every  citizen  shall  feel  the  weight  of  obliga- 
tion resting  upon  citizenship,  and  hasten  to  the  performance  of 
his  duties,  in  the  primary,  in  the  political  meeting,  at  the  polls, 
in  public  office  and  trust,  in  short,  in  all  his  civil  relations  ;  un- 
til every  citizen  shall  understand  that  he  is  individually  respon- 
sible, and  accept  the  responsibility,  for  the  character  of  politics 
and  of  the  legislators,  and  of  public  officers  and  rulers.  £>.  S. 
Gregory.  ] 


MYSTERY,   MYSTERIES. 

What  is  known  to  the  initiated. 


Matt.  13:11.  It  is  given  unto  yo^  to  know  the  mysteries  of  the 
Kingdom  of  God,  but  unto  them  that  are  without  it  is  not 
given.  X.  205. 

om.  16  :  25,  26.  The  revelation  of  the  mystery  which  hath  been 
kept  in  silence  through  times  eternal,  but  now  is  manifested, 
and  by  the  Scriptures  of  the  prophets,  according  to  the  com- 
mandment of  the  eternal  God,  is  made  known  unto  all  the 
nations  unto  obedience  of  faith.  XI,  275.  1  Cor.  2  :  7-10. 
We  speak  God's  wisdom  in  a  mystery,  even  the  wisdom  that 

.  hath  been  hidden,  which  God  foreordained  before  the  worlds 
unto  our  glory.  But  unto  us  God  revealed  them  through  the 
spirit.  XI.  286.  2  Cor.  4:1.  So  account  of  us,  as  of  the 
ministers  of  Christ,  and  stewards  of  the  mysteries  of  God. 
Eph.  1  :  9-14.  Having  made  known  unto  us  the  mystery  of 
His  will,  etc.   XI.  416.  Eph.  3  :  3-5,  9-11.   By  revelation  He 

made  known  unto  me  the  mystery,  as  I  wrote  before,  whereby 
ye  can  perceive  my  understanding  in  the  mystery  of  Christ,  as 
it  hath  now  been  revealed  unto  His  holy  apostles  and  prophets 
in  the  Spirit.  To  make  all  men  see  what  is  the  dispensation  of 
the  mystery,   etc.  XI.   424.  Eph.   5  :  32.  XI.   440.         Eph. 

6  :  19.  Praying  on  my  behalf  that  utterance  may  be  given  unto 
me  in  opening  my  mouth,  to  make  known  with  boldness 
the   mystery  of  the  Gospel.  Col.  1  :  25-27.  The  dispensa- 

tion of  God  which  was  given  me  to  you-ward,  to  fulfill  the 
word  of  God,  even  the  mystery  which  hath  been  hid  from  all 
ages  and  generations,  but  now  hath  been  manifested  to  His 


NAMES  OF  GOD.  329 

saints,  to  whom  God  was  pleased  to  make  known  wliat  is  the 
riches  of  the  glory  of  this  mystery  among  the  Gentiles,  which  is 
Christ  in  you,  the  hope  of  glory  ;  whom  we  proclaim.  XI.  471, 
Col.  4  :  3.  Praying  for  us,  that  God  may  open  unto  us  a  door 
for  the  word,  to  speak  the  mystery  of  Christ.  1  Tim.  3  :  9. 

Holding  the  mystery  of  the  faith  in  a  pure  conscience. 
J^ull  exposition  of  the  Mystery  : 

1  Tim.  3  :  16.  Without  controversy  great  is  the  mystery  of  god- 
liness ;  He  who  was  manifested  in  the  flesh,  justified  in  the 
spirit,  seen  of  angels,  preached  among  the  nations,  believed  on 
in  the  world,  received  up  in  glory.   XI.  514,  515. 

Psalm  25  :  14.  The  secret  (or  friendship)  of  the  Lord  is  with 
them  that  fear  Him  ;  and  He  will  show  them  His  covenant. 
IV.  198,  199.  Prov.  3  :  32.   His  secret  is  with  the  righteous 

(or  upright).    VI.  260. 

[God's  purpose  of  salvation  through  Christ  for  all  nations  was 
formed  before  creation,  but  remained  a  mystery  to  mankind 
until  Christ  completed  the  actual  work  of  redemption  and  the 
good  news  (Gospel)  was  proclaimed  by  the  apostles  to  men. 
Hence  Paul,  the  apostle  to  the  Gentiles,  is  by  his  preaching 
and  epistles  clearing  up  the  mystery  in  the  minds  of  the 
heathen  world  by  letting  in  the  wonderful  light  of  the  full 
revelation  of  salvation  through  Christ.     A.  A.  G^.] 


NAMES  OF  GOD,  in  order  of  occurrence  mainly. 

Eioliini. 

Gen.  1:1.    In  the  beginning  God.  I.   92. 

Jeliovali-Eloliim. 

Gen.  2  :  7.  The  Lord  God.   I.   129-131,  166,  186.   II.   157,  8,  204. 

El. 

Gen.   14  :  18.   The  most  high  God.   I.  318. 

Adonai  Jeliovah. 

Gen.  15  :  2.  Lord  God.  I.   321,  324. 

El  Sliaddai. 

Gen.   17  :  1.  God  Almighty.  I.  338,  480,  518. 


330  NAMES  OF  GOD. 

El,  Eloliim,  JTeliovali. 

Ps.   50  :  1.   IV.   357. 

Jeliovali,  tbe  Memorial  Xame. 

Ex.  3  :  14,  15.   My  name  forever.   My  memorial  unto  all  generations. 

I.  586,7.      Ex.   6:3.   I.   598-600.     Ex.    15:3.  Jehovah  is  His  name. 

II.  57.  Ex.  34  :  5-9.  Proclamation  of  the  name.  Its  meaning. 
II.  263-266.  Ps.  83  :  18.  V.  65.  Ps.  Ill  :  9.  V.  245.  Special 
connections  of  place  a)id  event.  Gen.  22  :  14.  Jehovah-jireh,  I.  395. 
Ex.  17  :  15.  Jehovah-nissi.  II.  96.  Judges  6  :  24.  Jehovah  Sha- 
lom. 

Jeliovali  of  Hosts. 

1  Sam.  1  :  3.  III.  247.  Ps.  46  :  7,  11.  IV.  336,  7.  Jer.  10  :  16. 
VIII.  446.  Jer.  46:18.  VIII.  561.  Jesus  Christ  the  Jehovah 
of  Hosts.  Isa.  6  :  1-5.  Mine  eyes  have  seen  the  King,  Jehovah 
of  Hosts  (John  12:41).   VIII.  41-44.  Micah  4:5.   We  will  walk 

in  the  Name  of  the  Lord  our  God.   IX.  478. 

Jail  Jeliovali. 

Isa.  26  :  4.  The   Lord     Jehovah.  VIII.   124.  Isa.  12  :  2.  VIII.  82. 

Redeemer,  tlie  Holy  One  of  Israel. 

Isa.  41  :  14.  VIII.  216.  Isa.  43  :  14,  15.  VIII.  226,  7.  Isa.  44  :  6-8, 
24-28.  VIII.  231,  233.  Isa.    47  :  4.  VIII.  246.  Isa.    48  :  17. 

VIII.  252.  Isa.  49  :  26.  VIII.  261.  Isa.  54  :  5,  8.  VIII.  293,  4. 
Isa.  60  :  16.  VIII.   349.  Isa.   63  :  16.   VIII,   370.         Jer.   50  :  34. 

VIII.   580,  1.         Deut.   7  :  9.   The  faithful  God.    II.   645. 

"  Name  of  God." 

The  IVame  represents  the  Beingr> 

Ps.  20  :  1,  5,  7.  The  Name  of  the  God  of  Jacob  set  thee  up. 
In  the  Name  of  our  God  we  will  set  up  our  banners.  We 
will  make  mention  of  the  Name  of  the  Lord  our  God. 
IV.  163-165.  Ps.  30  :  4.  Give  thanks  to  His  Holy  Me- 
morial Name.  IV.  225.  Ps.  69  :  30.  I  will  praise  the 
Name  of  God,  and  will  magnify  Him.  Ps.  Ill  :  9. 
Holy  and  reverend  is  His  Name.  V.  245.  Prov.  IS  :  10. 
The  Name  of  the  Lord  is  a  strong  tower  ;  the  righteous 
runneth  into  it,  and  is  safe.  VI.  352.  Isa.  57  :  15.  Thus 
saith  the  High  and  Lofty  One  that  inhabiteth  eternity, 
whose  Name  is  Holy.   VIII.  323.       Jer.   46  :  18.   As  I  live, 


NAMES  OF  GOD.  ^^^ 

saith  the  King,  whose  Name  is  the  Lord  of  Hosts.  VIII. 
561.  Dan.  2  :  20.  Blessed  be  the  Name  of  God  for  ever 
and  ever.  IX.  231.  Micah  4  :  5.  We  will  walk  in  the 
Name  of  the  Lord  our  God  for  ever  and  ever.  IX.  478. 
Hence  the  3d  Commandment,  Thou  shalt  not  take  the 
Name  of  the  Lord  thy  God  in  vain. 


Name  of  Jesus  Christ. 

Matt    12  :  21.        Matt.  28  :  19.       Luke  24  :  47.       John  1  :  12. 
John  20:  31.  Acts  2  :  38  ;  3:6;         4:10,12,17,30; 

8:12;  9  :  27  ;  15  :  26  ;  16  :  18.  1  Cor.   5:4; 

6  :  11.'        Eph.   1  :  21.        Phil.   2  :  9,  10,  11.  XI.  452.       Col. 
3:17.  2   Tim.  2  :  19.  1    Pet.   4  :  14.  1  John  3  :  23. 


Prophetic  Titles  of  Christ. 

Isa.  7  :  14.  His  Name,  Immanuel  (God  with  us).  VIII.  50-54, 
57.  Isa.    9  :  6.   His    Name    shall    be    called,    Wonderful, 

Counselor,  Mighty  God,  Everlasting  Father,  Prince  of  Peace. 
VIII.  61-69. 

John  1  :  1,  14.  In  the  beginning  was  the  Word,  and  the  Word 
was  with  God,  and  the  Word  was  God.  And  the  Word  be- 
came flesh,  and  dwelt  among  us.  X.  62.  Rev.  19  :  13,  16. 
And  His  Name  is  called  the  Word  of  God.  And  He  hath  on 
His  garment  a  Name  written,  King  of  kings  and  Lord  of 
lords.  XI.  767. 

[In  Genesis  1  :  1-2  :  3  the  Most  High  is  constantly  called  God 
{/ffd.  :  Elohim)  ;  but  in  2:4-3:  24  He  is  called  Lord  God 
{Heb.  :  Jehovah  Elohim),  and  in  chap.  4  Lord  {Heb.  :  Jehovah). 
From  this  it  has  been  inferred  that  these  are  by  two  sepa- 
rate writers,  one  of  whom  is  in  the  habit  of  using  the  Divine 
name  Elohim,  while  the  other  makes  use  of  the  Divine  name 
Jehovah.  The  former  of  these  hypothetical  personages  is 
accordingly  denominated  the  Elohist,  and  the  latter  the 
Jehovist.  But  this  assumption  is  altogether  unnecessary. 
The  alternation  of  these  Divine  names,  both  here  and  else- 
where throughout  the  Pentateuch,  is  to  be  accounted  for,  not 
by  a  diversity  of  writers,  but  by  a  difference  in  the  significa- 
tion and  usage  of  the  names  themselves.  God  made  Him- 
self known  to  the  chosen  race  as  Jehovah,  the  God  of  revela- 
tion and  of  grace.  Elohim  is  the  general  term  for  God  in 
His  relation  to  the  world  at  large  and  to  all  mankind. 
Hence  in  describing  the  creation  of  the  world,  1:1-2:  3, 
Elohim  is  the  name  proper  to  be  used.  In  2  :  4-chap.  4, 
Jehovah  is  appropriate  because  the  theme  is  the  establish- 
ment  of  God's  kingdom  among  men,  as  shown  first  in  the 


332  iV^J  TION. 


primeval  estate  of  man,  then  in  the  promise  of  redemption 
after  the  fall,  and  His  dealings  with  Cain  until  he  went  out 
from  the  presence  of  the  Lord,  the  seat  of  God's  revelation. 
After  this  God  was  Jehovah  to  him  no  longer  any  more  than 
to  the  tempter,  3  :  1-5,  to  whom  Cain  had  now  completely 
surrendered  himself.  The  different  diction  of  chaps.  1  and 
2  is  due,  not  to  diversity  of  authorship,  but  to  a  difference  in 
the  subject  treated  and  in  the  thought  to  be  expressed,  as 
can  be  clearly  shown. 
The  occurrence,  then,  of  the  two  Divine  names  in  the  narrative  in 
Genesis  is  not  traceable  to  the  usage  of  different  writers,  but 
arises  out  of  the  peculiar  signification  of  each.  Elohim,  the 
God  of  creation,  destroys  the  work  of  His  own  hands  be- 
cause of  the  perversion  of  His  creatures  from  the  end  for 
which  the)'^  were  made  ;  at  the  same  time  He  makes  pro- 
vision for  the  preservation  of  the  various  species  of  animals 
which  He  has  brought  into  being.  Jehovah,  the  God  of  reve- 
lation and  redemption,  puts  an  end  to  the  downward  progress 
of  wickedness,  which  threatens  to  thwart  His  scheme  of  grace  ; 
but  He  watches  over  the  safety  of  Noah  and  his  family,  and 
accepts  his  worship.  The  Divine  names  are  used  throughout 
in  accordance  with  their  proper  meaning  and  their  ordinary 
usage.      IV.  H.  Green. 


NATION. 

National  Character,  Life,  Destiny. 

Separation  of  the  Race    into  Nations  by  Act  of 

God.      Gen.  10  :  1-32.    I.  262-274.  Ps.  86  :  9.   V.  82. 

Division  and  Dispersion  in  tlie  Eartli  through  Di- 
versity of  Tongues.     Gen.  ll  :  1-9.   I.  275-281. 

God  the  Governor,  King-,  and  Judge  of  Nations. 

Ps.  22  :  28.   IV.  177.  Ps.  47  :  7-9.   IV.  340.  Ps.  67  :  4.   IV. 

451.  Jer.  10  :  7.  Isa.  2  :  4.  VIII.  28.  Neh.  9  :  22.  Thou 
gavest  them  kingdoms  and  nations.  1  Chron.  16  :  24.  Marvel- 
ous works  among  all  nations. 

God  the  Builder,  tlie  Controller,  and  the  Destroy- 
er of  Nations.     Job  12  :  23.   He  increaseth  the  nations,  and 


NATION.  333 

destroyeth  them.    VI.  81.         Isa.  9  :  3.  VIII.  60.         Isa.  26  :  15. 
VIII.    128.  Ps.  66  :  7.   His    eyes    observe    the    nations.   IV. 

443.  Dan.  4  :  35.    Doeth    His    will    among    inhabitants    of 

earth.    IX.  253.         Jer.  45  :  15.  VIII.  561.  Deut.  9  :  4,  5.   II. 

654.  Josh.  23  :  3.   III.  150.  Zeph.  3  :  6.   I    have    cut    off 

nations.  Amos  1  :  4,  5.   IX.  408.  Deut.  4  :  27.  II.  639. 

Zech.  10  :  9.   IX.  594. 


Principles   of   God's    Government    over   Nations, 
and  Law  of  National  Prosperity. 

Jer.  18  :  7-10.  At  what  instant  I  shall  speak  concerning  a 
nation  to  break  down  and  destroy  it  ;  if  that  nation  turn 
from  their  evil,  I  will  repent  of  the  evil  that  I  thought  to 
do  unto  them.  And  at  what  instant  I  shall  speak  con- 
cerning a  nation  to  build  and  plant  it  ;  if  it  do  evil  in  My 
sight  that  it  obey  not  My  voice,  then  I  will  repent  of  the 
good  wherewith  I  said  I  would  benefit  them.  VIII.  489. 
Jer.  12  :  16,  17.  If  they  will  learn  the  ways  of  My  people, 
they  shall  be  built  up.  But  if  they  will  not  hear,  then 
will  I  pluck  up   that  nation.   VIII.  454.  1  Sam.  12  :  14, 

24,  25.   III.  283,  284. 

[It  is  with  nations  as  it  is  with  individuals.  A  book  of  his- 
tory is  a  book  of  sermons.  See  how  the  luxurious  Baby- 
lonians were  destroyed  by  the  frugal  Persians,  and  how 
these  same  Persians,  when  they  learned  the  vices  of  pros- 
perity, were  put  to  the  sword  by  the  Greeks.  Read  on, 
and  mark  how  the  sensual  Greeks  were  trodden  down  by 
the  more  robust  and  hardier  Romans,  and  finally  how  the 
Romans,  having  lost  their  manly  virtues,  were  subdued 
by  the  nations  of  the  North.  Vice  and  destruction  came 
ever  hand  in  hand.  Thus  did  Providence  use  each  in 
turn  as  a  scourge  wherewith  to  chastise  the  follies  of  the 
other.  These  things  do  not  come  by  chance.  They  are 
part  of  a  great  system  of  God's  Moral  Government  in 
Providence.     A.  C.  D.] 

Nations  saved  by   obedient  Service   to   God.     Isa. 

60  :  12.  That  nation  and  kingdom  that  will  not  serve  Thee  shall 
perish.   VIII.  348. 

Blessed  when  Jehovah  is  the  acknowledged  God. 

Ps.  33  :  12.   IV.  249.  Ps.    144  :  15.   V.    469.  Ps.    147  :  20. 

V.  490.  The  story  of  every  nation  referred  to  in  the  Old  Tes- 
tament, emphatically  the  detailed  history  of  Israel,  is  replete 
with  illustrative  proofs  of  all  the  above  points.  And  all  sub- 
sequent history  as  well. 


334  NATION. 


Elements  of  High  National  Cliaracter.  Righteous- 
ness (or  piety)  and  Patriotism.  Prov.  l-i  :  34.  Righteousness 
exalteth  a  nation,  but  sin  is  a  reproach.    VI.  328.  Ps.  20  :  5, 

7.  In  the  name  of  God  will  we  set  up  our  banners.  IV.  163- 
165.  Ps.  60  :  4,  5,  12.   IV.  410.         Isa.  26  :  2.  The  righteous 

nation  which  keepeth  the  truth  may  enter  in. 

[A  thoroughly  upright  nation,  one  which  is  considerate  of  all  its 
members,  whose  institutions  help  to  build  up  every  compo- 
nent part  of  the  nation,  is  a  strong  nation,  not  easily  overcome. 
When  has  any  nation,  among  whose  members  righteous  social 
relations  have  been  maintained,  ever  perished  ?  Destruction 
to  a  nation  from  without  indicates  division  and  disintegra- 
tion from  one  cause  or  another  within  the  nation.  Even  small 
countries  like  Holland,  Belgium,  and  Switzerland  are  safe  so 
long  as  they  are  relatively  upright  and  God-fearing.  R.  T. 
E/y.-\ 

Model  Prayer  for  a  Nation.  Solomon's  Prayer  at  Tem- 
ple Dedication.   III.  552-559. 

National  Character  and  Life  a  reflex  of  family  char- 
acter and  life.  As  the  nation  is  the  aggregate  of  its  house- 
holds, so  family  character  and  life  determine  the  national  des- 
tiny. If  piety  and  patriotism  prevail  in  the  homes,  then  the 
nation  is  prospered  and  blessed  of  God.  "We  can  purify 
public  life  no  faster  than  we  purify  private  life  in  the  home. 
The  advance  of  a  nation  comes  only  through  the  improve- 
ment of  its  homes.  As  the  aggregate  of  these  may  be,  so  will 
the  nation  be." 

[What  we  look  for,  work  for,  pray  for,  as  believers,  is  a  nation 
where  class  shall  be  bound  to  class  by  the  fullest  participation 
of  the  one  life  ;  where  the  members  of  each  group  of  workers 
shall  find  in  their  work  the  development  of  their  character 
and  the  consecration  of  their  powers  ;  where  each  citizen  shall 
know,  and  be  strengthened  by  the  knowledge,  that  he  labors 
not  for  himself  only,  nor  for  his  famil}^,  nor  for  his  country, 
but  for  God.     Bp.  Westcott. 

The  Gospel  moulds  the  national  life.  And  it  proclaims  the 
fraternity  of  nations,  who  in  amicable  conference  are  to  settle 
their  differences  and  disputes,  instead  of  flying  to  arms  upon 
the  slightest  provocation.      Behrends.\ 

References  :  To  Hittites.  III.  38,  308.  VII.  209.  Egypt  and 
Assyrian  Explorations.  II.  303-305. 

For  Israel's  Great  and  Vital  National  Connections,  see  Israel, 
pp.  225-243. 

Additional    Texts  for   Pulpit    Use  :  Ex.     23  :  16.  Deut.   23  :  5. 

Deut.  33  :  23.         Ps.  33  :  12. 


NATURE  AND  NATURAL  PHENOMENA.  335 


NATURE  AND   NATURAL  PHENOMENA. 
Visible  Creation;  Heaven  and  Earth. 
I.  Regarded  from  an  Objective  Point. 

Three  impressive  facts  demand  thoughtful  consider- 
ation at  the  outset  ;  facts  which  form  the  basis  and  motive 
of  all  Scriptural  statements  concerning  the  visible  creation. 

1.  The  attractive  visions  and  objects  of  Nature,  all  things 
grand  and  beautiful  in  the  heavens  and  on  the  earth,  are 
matched  by  corresponding  spiritual  capacities  and  suscepti- 
bilities in  man  to  apprehend  and  rejoice  in  them.  The  same 
Being  who  "made  all  things  beautiful"  (Eccles.  3  :  11.  VI. 
456-458)  created  in  man  an  intense  sensitiveness  to  and  ap- 
preciative delight  in  their  wondrous  and  varied  beauty. 

2.  The  descriptions  of  God's  working  in  heaven  and  earth,  so 
frequently  recurring  in  the  Poetical  and  Prophetical  pages 
of  the  Old  Testament,  incomparably  surpass  the  uninspired 
literature  of  all  time  in  every  element  of  sublimity,  elegance 
and  force,  and  are  as  incomparably  adapted  to  the  highest 
education  and  refinement  of  the  human  spirit  if  studied 
under  the  elevating  influence  of  the  All-Creative  Spirit  of 
God.      But 

3.  Higher  than  this  instructive  and  refining  office  is  the  ulterior 
end  of  God  Himself,  the  mastering  practical  aim  and  pur- 
pose of  the  manifold  references  to  His  own  working  which 
He  has  caused  to  be  intertwined  with  recitals,  entreaties  and 
promises  of  Psalmists  and  Prophets  throughout.  Every- 
where are  these  interwoven  as  a  groundwork  of  argument,  a 
motive  for  appeal,  to  men,  to  awaken  their  thought  and  in- 
spire their  confidence  in  the  God  who  entreats  and  promises 
and  warns,  because  in  His  visible  works  are  clearly  and  con- 
vincingly shown  His  resistless  power,  His  marvelous  wisdom, 
and  His  amazing  goodness  to  His  every  creature.  This 
argument  and  appeal  for  confidence  is  twofold  in  form. 
On  one  hand,  the  great  visible  structures  of  earth  and 
moon,  of  sun  and  stars,  with  their  interconnecting  and  cease- 
less movements,  reveal  Might  and  Wisdom,  unlimited  and 
eternal.  Rom.  1  :  20.  Clearly  seen  through  the  things  that 
are  made,  His  everlasting  power  and  Divinity.  XI.  201. 
On  the  other  hand,  the  fixed  ordinances  of  day  and  night, 
summer  and  winter,  seed-time  and  harvest,  together  with 
the  fertility  and  varied  products  of  the  soil,  and  the  atmos- 


336  NATURE  AND  NATURAL  PHENOMENA. 

pheric  phenomena,  reveal  His  goodness  and  bounty,  alike 
unlimited  and  gracious- 

Testimonies,  in  a  compreliensive  Avay,  largely 
figurative  in  form,  to  the  wonder-working  God  in  His  proc- 
esses of  Creation  and  Upholding  ;  showing  His  Creative 
and  Sustaining  Energy  and  its  beautiful  beneficent  product 
as  a  ground  of  personal  confidence  in  Him.  Each  state- 
ment is  definitely  connected  with  some  Divine  assurance  of 
help  and  blessing.  Gen.  1  :  1,  31.  God  created  the  heavens 
and  the  earth.  Everything  was  very  good.  I.  90,  1-159. 
2  Kings  19  :  15.   VH.  366.  Neh.  9  :  6.   VH.  565,  6.  Ps. 

33  :  6-9.  IV.  248.       Ps.  65  :  6-13.   IV.  437-441.        Ps.  89  :  11. 

V.  97.  Ps.  115  :  15.  V.  262.  Ps.  121  :  2.  V.  365.  Ps. 
124  :  8.  V.  376.  Ps.  134  :  3.  V.  421.  Ps.  146  :  6.  V. 
481.  Job  9  :  8-10.  VI.  61-63.  Job  26  :  7-14.  Illustrates 
the  scientist's  assertion,  "  Whenever  the  Bible  speaks 
clearly  it  affords  a  valuable  clue  to  the  scientific  observer." 

VI.  141-143.  Job  38  :  1-7,  31-38.  VI.  196-200,  204-208. 
Isa.  40  :  12,  22,  28.  VIII.  209-212.  Isa.  42  :  5.  VIII.  221. 
Isa.  44  :  24-28.  VIII.  233.  Isa.  45  :  12,  18.  VIII.  237,  8. 
Isa.  48  :  13.  VIII.  251.  Isa.  51  :  13.  VIII.  270.  Jer. 
10  :  11-13.  VIII.  445.       Jer.  23  :  24.   VIII.  511.       Jer.  27  :  5. 

^  VII.  430.         Jer.  32  :  17.   VII.  442.         Jer.  33  :  19-25.   VIII. 

556.  Jer.  51  :  15,  16.  Ps.  104  :  24.  In  wisdom  Thou 
hast  made  them  all.  V.  199.  Ps.  136  :  5.  V.  427.  Ps. 
119  :  90,  91.   It  abideth.  V.  324,  5.  Read  V.  203,  4,  364,  5. 

Job  38.  A  poetic  parallel  to  the  prose  of  Moses.  Ps.  19  :  1-6. 
IV.  146-149.  Ps.  104.   A  Hymn  of  Creation.  V.  190-205. 

Sun,  Moon  and  Stars. 

Gen.  1  :  14-18.  I.  101,  2.  Ps.  8  :  3.  IV.  80.  Ps. 
19  :  5,   6.   IV.    149-151.  Ps.    136  :  7-9.   V.    427,    8. 

Ps.  147  :  4.  V.  486.  Ps.  148  :  3.  V.  492.  Isa.  40  :  26. 
VIII.  211.  Jer.  31  :  35.  VIII.  550.  Job  38  :  31-33. 
VI.  204-208. 

[The  really  impressive  lessons  of  the  stars  relate  to  the 
greatness  and  eternity  of  God  ;  His  unity  ;  His  omni- 
presence and  all-pervading  power  ;  and  especially  the 
wonderful  manner  in  which,  by  a  few  simple  laws.  He 
has  built  and  organized  the  glorious  architecture  of 
the  heavens — radiant  throughout  with  a  clear  intelli- 
gence, which  we.  His  creatures,  can  recognize  and 
measurably  comprehend.  Astronomy  stands  unri- 
valed among  the  sciences  in  the  emphasis  with  which 
she  teaches  these  lessons :  no  other  so  forcibly,  so 
overwhelmingly,  impresses  the  thoughtful  mind  with 
the  infiniteness  of  God,  and  the  relative  insignificance 


NATURE  AND  NATURAL  PHENOMENA.  337 

of  man  and  the  little  globe  upon  which  we  live. 
"  What  is  man  that  thou  art  mindful  of  him,  and  the 
son  of  man  that  thou  visitest  him  !" — this  the  student 
of  astronomy  learns  to  say  with  a  profounder  and 
more  intelligent  humility  than  any  other  person  can. 
And,  on  the  other  hand,  he  too,  I  think,  is  likely  to 
recognize  more  distinctly  than  most  other  men  the 
high  dignity  of  our  human  nature,  made  in  the  image 
of  God  and  partaking  of  the  Divine  ;  able  in  a  very 
real  sense  to  "  comprehend"  the  whole  material  uni- 
verse, to  share  the  thoughts  of  God,  and  think  them 
after  Him. 

Consider  the  vastness  of  the  astronomical  universe  as  in 
some  sense  a  revelation  of  God's  greatness.  Clearly 
He  is  greater  than  any  or  all  the  worlds  that  He  has 
made,  and  so  in  contrasting  the  immensity  of  that 
portion  of  creation  which  we  can  see  with  the  little- 
ness of  our  own  sphere  of  action,  we  shall  advance 
toward  a  conception  of  the  tremendous  meaning  of 
His  omnipresence — advance  toward  it,  not  reach  it ; 
for  it  is  certain  that  our  sensible  universe  is  but  an  in- 
finitesimal fraction  of  the  mighty  whole.  The  domain 
of  astronomy  is  only  a  little  corner  of  God's  material 
kingdom  ;  yet  even  this  little  corner  is  so  vast  that 
we  can  attain  to  some  conception  of  its  immensity 
only  by  degrees  ;  beginning  with  the  smaller  and 
the  nearer,  and  so  ascending,  step  by  step,  through 
unimaginable  heights  until  we  reach  the  limits  of  our 
human  observation. 

Vast  as  the  Solar  System  really  is,  it  is  hardly  more 
than  the  merest  speck  as  compared  with  the  universe 
of  the  stars.  For  the  stars,  which  to  the  eye  look  like 
mere  glimmering  points  of  light,  and  even  defy  the 
power  of  the  telescope  to  give  them  any  apparent  size, 
are  really  suns — some  of  them  certainly  many  times 
vaster  than  our  own — all  shining,  not  like  the  planets 
with  borrowed  light,  but  each  with  a  special  radiance 
of  its  own,  and  appearing  small  only  because  of  their 
inconceivable  remoteness.  The  Stellar  Universe  itself 
is  so  vast  that  no  telescopic  power  as  yet  available  can 
penetrate  beyond  its  limits — if  limits  there  are.  It  is 
enough  for  us  that  observation  gives  no  evidence,  no 
suggestion  even,  of  a  limit  or  a  bound  ;  however  far  we 
penetrate  there  seems  still  to  be  an  infinity  beyond. 
The  words  of  the  German  poet  are  fully  justified 
by  the  results  of  the  most  modern  science  :  "  End 
there  is  none  to  the  universe  of  God.  Lo  !  also  there 
is  no  beginning." 


338  NATURE  AND  NATURAL  PHENOMENA. 

And  through  it  all,  pervasive,  immanent,  active,  is  every- 
where the  living  presence  of  the  Almighty.  C.  A. 
Young. 

Day  and  IViglit,  Suinmcr  and  Winter,  Cold  and  Heat, 
Seed-time  and  Harvest. 

Gen.    1  :  5,  14.  I.  97,  102.  Gen.   8  :  22.   Shall    not 

cease.    I.   251.         Ps.   74  :  16,    17.  V.  22-24.  Ps. 

104  :  19,  20.   V.  197.         Ps.  65  :  8,  437,  8. 

The  Productive  Earth. 

Gen.  1  :  12.  Ps.  33  :  5.  IV.  247.  Ps.  65  :  9-13.  IV. 
438-441.  Ps.  104  :  14,  24,  30.   V.  194,  199,  201. 

Seas. 

Gen.  1  :  10.  Gathering  of  waters  called  He  Seas.  Job 
38  :  8-11.  VI.  201.  Prov.  8  :  29.  Ps.  77  :  19.  V. 
37.  Ps.  95  :  5.  The  sea  is  His,  and  He  made  it.  V. 
141.  Material    and    Moral    Uses.    V.    145.  Ps. 

104  :  6-9,  25,   26.   V.  193,  199,200.  Ps.   107  :  23-30. 

V.  218,  9.  Jer.  5  :  22.  The  sand  for  its  bound.  [By 
its  actual  assemblage  of  properties  the  land  has  made 
good  its  place  in  the  contest  with  the  ocean.     Shaler.'\ 

mountains. 

Ps.  65  :  6.  By  His  strength  setteth  fast  the  mountains. 
IV.  Ps.  104  :  24.   Watereth  the  mountains.  V.  194. 

Ps.  36  :  6.  Righteousness  like  great  mountains.  IV. 
264,  5.  Ps.  72  :  3.  Mountains  shall  bring  peace.  IV. 
480.  Ps.  148  :  9,   Mountains    praise    the    Lord.   V. 

494. 

Elements,  Produets,  etc. 

Life  everywhere.  Job  9  :  8.   VI.  61-63.  Job  12  :  10.  VI. 

80,  196-199.  Light.   Gen.   1  :  3.  Let  there  be  light. 

I.  96.  Job  25  :  3.  Job  36  :  3.  Spreadeth  His  light 
about  Him.  VI.  191.  Job  38  :  12-15,  19,  24.  VI.  201- 
203.  Ps.  74  :  16.  Ps.  104  :  2,  Coverest  thyself  with 
light.  V.  191,  2.  Eccles.  11  :  7.         Rain  and  Dew. 

Deut.  31  :  2.  11.724.  Job5:10.  Giveth  rain  on  the 
earth.  Prov.  3  :  20.    Skies    drop    down    the    dew. 

Job  36  :  27-29.  VI.  190.  Job  38  :  26-29.  VI.  203,  4. 
Ps.  65  :  9.  V.  439.  Ps.  72  :  6.  Showers  that  water 
the  earth.   IV.  481.         Ps.  147  :  8.  Prepareth  rain  for 


NATURE  AND  NATURAL  PHENOMENA.  339 

the  earth.  V.  487.  Snow,  Ice,  Hail.  Job  37  :  6.  VI. 
192.  Job  38  :  22.    VI.   202,   3.  Ps.   147  :  16,  17. 

V.  489,  490.  Ps.  148  :  8.  V.  493.  Storms,  Thunder, 
Lightning,    Wind.    Ps.   18  :  7-19.    IV.    139.         Ps.    29. 

IV.  216-218.         Ps.   77  :  16-19.   V.  37.  Ps.  148  :  8, 

V.  493.  Grass  and  Herb.  Gen.  1  :  12.  I.  99.  Ps. 
147  :8.  V.  487.  Trees.  Ps.  148  :  9.  V.  494,  5.  Sum- 
mary.  Jer.  10  :  12,  13.   VIII.  445. 

[I  have  been  struck  with  observing  the  predominatingly 
optimistic  way  in  which  the  Bible,  and  especially 
Jesus,  all  through  regard  the  natural  and  sentient 
world,  dwelling  on  its  brightness,  its  beauty,  its  re- 
joicing, the  care  of  Providence  over  the  creatures  and 
their  happy  freedom,  in  striking  contrast  with  the 
morbid  brooding  over  the  aspects  of  struggle  in  nature 
which  fill  our  modern  treatises.     Frof.  Orr.J 


Nature  and  Revelation. 

The  Works  and  the  Word  proceed  from  the  same  Author  and 
Source,  and  so  must  harmonize  and  be  at  one.  Yet  it  is  not  the 
direct  and  essential  purpose  of  the  Word  to  disclose  the  nature 
and  the  method  of  the  Working,  but  simply  the  fact  and  the 
Author.  Heb.  11:3.   By  faith  we  understand  that  the  worlds 

have  been  framed  by  the  Word  of  God,  so  that  what  is  seen  hath 
not  been  made  out  of  things  which  do  appear.  XI.  597.  Ps. 
19  :  1-10.  The  heavens  declare  the  glory  of  God  ;  the  firmament 
sheweth  His  handiwork.  Day  unto  day  uttereth  speech,  and 
night  unto  night  sheweth  knowledge.    IV.  146-152,  158-161. 

[The  study  of  Nature  is  one  of  the  best  comments  on  the  Great 
Book.  The  Bible  shows  us  the  unity  of  nature  in  the  plan  and 
creation  of  God  ;  the  presence  of  one  pervasive  Spirit  of  force 
and  life  everywhere,  and  personal  because  it  is  the  fount  of  per- 
sonality.    Bj>.  Goodsell. 

The  System  of  Nature  in  which  we  live  impresses  itself  on  the 
mind  as  one  System.  It  is  under  this  impression  that  we  speak 
of  it  as  the  Universe.  It  was  under  the  same  impression,  but 
with  a  conception  specially  vivid  of  its  order  and  its  beauty,  that 
the  Greeks  called  it  the  Kosmos.     Duke  of  Argyll. 

If  nature  and  the  Bible  are  from  the  same  author,  they  must  not 
only  be  in  harmony,  but  coincident  to  the  extent  that  they  cover 
the  same  ground.  If  one  of  these  volumes  is  more  extended 
than  the  other  in  its  disclosures,  then  we  reasonably  expect  that 
to  the  extent  that  they  move  along  the  same  paths  or  deal 
with  the  same  features  of  their  author's  character  and  doings, 
their  teachings  would  be  the  same.  Hence  we  find,  in  fact,  that 
nature  teaches  the  same  truths  as  to  the  efficiency  of  power,  con- 


340  NATURE  AND  NATURAL  PHENOMENA. 

trolling  intelligence,  tempering  justice,  goodness  and  truthful- 
ness of  God,  its  Author,  as  does  the  Bible.  In  the  natural  order, 
this  harmony  of  sameness,  or  coincidence,  is  in  no  manner  dis- 
turbed by  the  transcendent,  supernatural  disclosure  of  the  Gospel. 
S.  S.  Laws.^ 


Nature  and  Law. 

Laws  of  Nature,  or  the  principles  of  orderly  movement  and  prog- 
ress uniformly  operative  in  the  natural  world,  are  simply  God's 
Ways  of  Working  in  Nature.  They  are  not  self -operative,  nor 
have  they  any  immanent  vital  force.  They  are  the  orderly  meth- 
ods of  the  Divine  Agent  and  Designer,  acting  upon  and  within 
the  material  structures  He  has  planned  and  produced.  Without 
His  energy  directly  and  continuously  exercised,  nature  would 
cease  to  be.  Hence  there  can  be  no  such  entity  of  fact,  or  even  of 
thought,  as  a  natural  law  having  "life  in  itself;"  much  less, 
therefore,  has  "  natural  law"  any  place  or  function  in  the  "spir- 
itual world."  Concisely  and  clearly,  Dr.  Behrends  states  and 
expands  this  point  : 

"The  living  God  works  in  and  through  nature,  and  apart  from 
Him  nature  would  neither  work  nor  be.  My  only  objection  to 
the  formula,  'Natural  law  in  the  spiritual  realm,'  is  that  it  states 
the  truth  in  an  inverted  form.  It  puts  the  cart  before  the  horse. 
Law  has  its  fans  et  origo  in  the  spiritual  realm,  and  thence  it 
issues  to  crystallize  and  rule  in  the  domain  of  nature.  All  law 
is  ethical  in  its  source  and  outworking.  The  universe,  from 
center  to  circumference,  from  star  dust  to  souls,  in  all  the  prov- 
inces and  ranges  of  being,  is  a  moral  empire.  The  division  of  law 
into  natural  and  moral,  with  its  subdivisions  into  mechanical  and 
vital  and  economic  and  political,  is  a  convenient  device  for  tabu- 
lation ;  but  law  as  law  is  inherent  in  things  as  constituted,  and 
is  only  another  name  for  that  rational  order  which  is  the  precip- 
itate of  the  dynamic  reason  of  God.  So  Kepler  was  right  when 
he  described  the  astronomer  as  a  man  who  '  thinks  God's  thoughts 
after  him.'  This  is  the  endeavor  and  the  goal  of  all  science." 
A.  J.  F.  Behrends. 


Nature,  or  the  Earth  and  Heavens,  as  Involved  in 
Man's  Moral  Career. 

The  earth,  we  are  told,  was  changed  in  its  products  and  methods 
of  production,  and,  we  may  infer,  in  its  animal  creation,  as  the 
result  of  Man's  disobedience  and  sin.  Gen.  3  :  IV.  Cursed  is  the 


NATURE  AND  NATURAL   PHENOMENA.  341 

ground  for  thy  sake  ;  in  toil  shalt  thou  eat  of  it  all  the  days  of 
thy  life  ;  thorns  and  thistles  shall  it  bring  forth  to  thee  ;  in  the 
sweat  of  thy  face  shalt  thou  eat  bread,  until  thou  return  unto 
the   ground.    II.   192-194.  Rom.  8  :  19-23.    For   the    earnest 

expectation  of  the  creation  waiteth  for  the  revealing  of  the  sons 
of  God.  For  the  creation  was  subjected  to  vanity,  not  of  its  own 
will,  but  by  reason  of  Him  who  subjected  it,  in  hope  that  the 
creation  itself  also  shall  be  delivered  from  the  bondage  of  cor- 
ruption into  the  liberty  of  the  glory  of  the  children  of  God.  For 
we  know  that  the  whole  creation  groaneth  and  travaileth  in  pain 
together  until  now.  [The  plain  implication  of  this  passage  is 
that  nature  is  a  sufferer  with  man  on  account  of  sin  ;  that  there 
is  a  solidarity  between  man  and  the  outward  world,  both  in  his 
Fall  and  in  his  Redemption.  So  far  the  passage  is  an  echo  of  the 
statement  in  Genesis  that  the  earth  lies  under  a  curse  on  account 
of  human  sin.     Prof.  Orr.] 

Further  we  are  told  •  2  Pet.  3  :  7,  10,  13.  The  heavens  that  now 
are,  and  the  earth,  have  been  stored  up  for  fire,  being  reserved 
against  the  day  of  destruction  of  ungodly  men.  The  heavens 
shall  pass  away  with  a  great  noise,  and  the  earth  and  the  works 
that  are  therein  shall  be  burned  up.  But,  according  to  His 
promise,  we  look  for  new  heavens  and  new  earth,  wherein  dwell- 
eth  righteousness.  Other  passages  of  similar  import,  Isa.  24  :  19  ; 
65  :  17  ;  66  :  22  clearly  carry  a  spiritual  import,  with  broad  ref- 
erence to  marked  epochs  in  the  church's  history.  But  it  seems 
impracticable  to  include  the  explicit  statements  of  the  above 
passage  ;  oi  to  avoid  the  inference  that  the  Future  of  the  Earth 
and  Heavens  is  in  some  way  involved  in  the  ultimate  destiny  of 
the  Race  for  whom  the  Creator  of  all  worlds  died  upon  the  earth. 
We  know,  at  least,  that  the  instability  of  the  solar  system  is  an 
open  admission  of  scientific  men. 

[The  solar  system  is  open  to  many  causes  which  may,  at  some 
time,  seriously  derange  it,  many  conceivable  actions  which  would 
necessarily  terminate  in  its  destruction,  such  as  the  retardation 
of  planetary  motions  caused  by  a  resisting  medium,  or  by  the 
encounter  with  a  sufficiently  dense  swarm  of  meteoric  matter. 
We  add  also,  that  the  asteroids  have  not  the  same  guarantees  of 
safety  as  the  larger  planets.  The  changes  of  their  inclinations 
and  eccentricities  are  not  narrowly  limited.  C.  A.  Young.']  See 
Isa.   34  :  4.   VIII.    170. 

And  this  leads  to  a  final  and  supreme  Point : 


The  Relation  of  Nature  to  Christ. 

All    things   have    been   created   through  Christ,  and  unto  Christ. 
All  things  are  summed  up  in  Christ,  as  their  source,  as  the  sole 


342  NATURE  AND  NATURAL  PHENOMENA. 

principle  and  center  of  their  unity,  and  as  the  Agent  and  Pro- 
ducer of  their  final  and  abiding  consummation. 

Col.  1  :  16,  17,  20.  For  in  Him  were  all  things  created,  in  the 
heavens  and  upon  the  earth,  things  visible,  and  things  invisible  ; 
all  things  have  been  created  through  Him,  and  unto  Him  ; 
and  He  is  before  all  things,  and  in  Him  all  things  consist. 
Through  Him  to  reconcile  all  things  unto  Himself.  Eph. 
1  :  10.  To  sum  up  all  things  in  Christ,  the  things  in  the 
heavens,    and    the    things    upon    the    earth.  Rom.  8  :  19-22. 

Read  third  and  fourth  notes,  page  163. 

[It  is  none  other  than  the  Creator  and  Upholder  of  the  universe 
that  has  died  to  save  us.  All  nature  assumes  new  significance 
now,  as  instinct  with  the  same  love  and  care  that  led  our  Lord 
to  endure  the  Cross.  Nature  is  not  itself  God,  and  we  are  not 
pantheists.  But  nature  is  the  constant  expression  of  God.  In 
it  we  hear  the  same  divine  voice  that  spoke  from  Sinai  under 
the  old  dispensation,  and  that  uttered  the  Sermon  on  the  Mount 
under  the  new.  Ruskin  once  wrote  :  "  The  Divine  mind  is  as 
visible  in  its  full  energy  of  operation  on  every  lowly  bank  and 
moldering  stone  as  in  the  lifting  of  the  pillars  of  heaven  and 
settling  the  foundations  of  the  earth,  and  to  the  rightly  perceiv- 
ing mind  there  is  the  same  infinity,  the  same  majesty,  the  same 
power,  the  same  unity,  and  the  same  perfection  manifested  in 
the  casting  of  the  clay  as  in  the  scattering  of  the  cloud,  in  the 
moldering  of  dust  as  in  the  kindling  of  the  day  star."  But  how 
much  more  sacred  and  beautiful  does  the  world  become  when 
we  get  back  to  Christ  its  Maker  and  its  Life  !  When  we  recog- 
nize Him  therein,  nature  may  well  be  called  a  great  sheet  let 
down  from  God  out  of  heaven,  wherein  is  nothing  common  or 
unclean.  The  smallest  diatom  that  clings  to  the  waving  reed  is 
worthy  of  profound  study  because  the  wisdom  and  will  of  Christ 
are  displayed  in  it,  and  the  Milky  Way  is  but  the  dust  thrown 
aloft  by  the  invisible  chariot  wheels  of  the  infinite  Son  of  God, 
as  He  rides  forth  to  subdue  all  things  unto  Himself. 

In  this  recognition  of  Christ  as  the  Life  of  Nature,  I  see  the  guar- 
antee that  theology  and  science  will  come  to  complete  accord. 
They  are  but  pictures  of  Christ's  working  taken  from  different 
points  of  view.  Theology  tells  us  the  Why,  while  science  tells 
us  the  How.  Reason  and  faith  are  not  antagonistic  to  each 
other.  They  are  working  toward  the  same  end — the  discovery 
and  unfolding  of  the  truth  as  it  is  in  Jesus.  Christ  our  Lord  is 
bringing  together  in  Himself  the  forces  of  reason  and  of  faith,  of 
theology  and  of  science,  that  through  all  the  Christian  centuries 
have  been  blindly  approaching  each  other.  Their  union  is  pos- 
sible, simply  because  theology  has  been  seeking  Christ  and 
Christ  is  the  truth,  while  science  has  been  seeking  the  truth 
and  the  truth  is  Christ.     A.  H.  Strong?^ 


NEW  TESTAMENT.  343 


NEW  TESTAMENT. 


The  Term ;  Contents ;  Twenty-seven  Books ;  Unan- 
imous Acceptance.    Vol.  X.,  p.  7. 

The  Fourfold  Gospel ;    Four  Gospels,   characteristics.   X. 

8,  9. 

Special  Topics : 

Trinity.  X.  589.  Person  of  Christ,  p.  591.  Doctrine  of 
Messiah  under  Theocracy,  p.  592.  Prophet,  Priest,  and 
King,  594.  The  Divine  Man,  Doctrine,  and  Character, 
595.  Admissions  of  Skeptics,  599.  World  Before  and 
at  Messiah's  Advent,  604.  Christ's  Doctrine  of  the 
Kingdom,  607.  His  Kingdom  in  Subsequent  History, 
609.  Second  Coming,  611.  Miracles  of  Christ,  615. 
Temple,  618.  Synagogue  and  Officers,  626.  Scribes, 
630.  Pharisees,  etc.,  638.  Family  and  Religious  Life 
of  the  Jews,  642.  Sabbath,  644.  Historical  Summaries, 
646.  Palestine  and  Details  of  Geography,  Maps,  etc., 
652-674. 

JVew  Testament  Herods  :  X.  41,  42,  47,  55,  94,  240.  XI.  85,  168. 

Acts,  Epistles,  and  Revelation  : 

Relation  of  Acts  and  Epistles.  XI.  5.  Acts  as  a  Doc- 
trinal Link.  XI.  192.  Chronology  of  Paul's  Career. 
XI.  193.  Character  and  Relation  of  the  Epistles  to 
the  Gospels.  XI.  194.  Relation  of  Epistles  to  Rev- 
elation. XI.  713.  Introductions  to  Acts,  Epistles, 
and  Revelation  in  place  at  the  beginning  of  each  Book. 
Stages  of  New  Testament  Revelation.  XI.  706. 

Special  Topics  : 

Christ  the  Center  of  Christian  Theology.  XI.  787.  Priest- 
hood of  Christ.  XI.  788.  Christ  the  Center  and  Solution 
of  Human  History.  XI.  792.  Christianity  as  History, 
as  Truth,  as  Life.  XI.  793.  Three  Distinctive  Features 
of  Christianity.  XI.  796.  Christianity  a  Religion  of 
Facts.  XI.  800.  Its  Three  Great  Opponents.  XI.  801. 
Its    Spread   and  Achievements.    XI.  807.  Its    Final 

Supremacy.   XI.  809.         Inspiration  of  the    Scriptures. 
XI.   813.  Faith    and    Revelation.    XI.  819.  The 

Church.  XL  821.         Christian  Missions.   XI.  824. 


344  NEW  TESTAMENT. 


[The  Old  Testament  and  the  New  present  T7ao  Successive 
Stages  in  the  progress  of  the  Divine  work  of  redemp- 
tion : 

Fart  First,  containing  the  story  of  the  Divine  Religion,  in 
its  earlier,  incomplete,  typical  form,  and  as  confined 
mainly  to  a  single  people — the  Jews. 

Fart  Second,  containing  the  story  of  that  Divine  Religion, 
in  its  later  and  complete  form,  as  given  to  all  the  world, 
represented  especially  by  Jew,  Roman,  and  Greek,  the 
type-races  of  mankind. 

The  Old  Testament  presents  the  Successive  Failures  of  the 
Theocracy  and  the  Theocratic  Monarchy,  and  of  the 
outward  and  material  forms  and  glories,  and  leaves  the 
Restored  Remnant  oi  God's  People  waiting  at  Jerusalem 
as  a  world-center — under  the  lule  and  protection  of  the 
great  Oriental  Monarchies  and  under  the  influence  and 
guidance  of  the  Law  and  the  Prophets — for  the  coming 
of  Messiah  and  the  setting  up  of  His  spiritual  kingdom, 
as  the  only  hope  of  deliverance  and  salvation. 

The  advent  of  the  Messiah  introduced  the  New  Dispensa- 
tion, the  beginnings,  development,  and  prophetic  antici- 
pations of  which  are  embodied  in  the  New  Testament. 

The  Neiv  Testainent  is  to  be  viewed  as  God's  giving  of  the 
Divine  Religion  of  Salvation  to  all  the  world  in  the 
form  of  the  Gospel.  It  is  the  record  of  the  Beginning, 
Fr ogress,  and  Final  Triumph  of  the  Kingdom  of  God. 
Its  divinely  directed  development  is  the  normal  outcome 
of  the  teachings  of  Christ  and  His  Apostles. 

As  presented  in  the  Sacred  Scriptures  of  the  New  Testa- 
ment, the  Work  of  the  New  Dispensation,  like  all  other 
great  Divine  Works,  Froceeds  by  Stages.  The  Movement 
of  the  Divine  Religion  in  the  New  Testament  embraces 
Two  Stages  : 

First  Stage.  The  Historical  Introduction  of  the  Gospel  into 
the  World.     This  is  recorded  in  the  Four  Gospels. 

Second  Stage.  The  Divine  Development  and  Triumph  of  the 
Gospel  in  the  JVorld.  This  is  recorded  in  the  Remaining 
Books,  in  Three  Fhases  : 

I.  Tn  the  Outward  Life  and  History  of  the  Church,  or 
Kingdom  of  God,  in  connection  with  the  Three  World- 
Races.     In  the  Acts  of  the  Apostles. 

II.  In  the  Scheme  of  Divine  Doctrines,  as  the  basis  of 
Salvation  and  of  the  Religious  and  Churchly  Life.  In 
the  Epistles. 

III.  In  the  Revelation  to  Faith  of  the  Future  Conflicts 
and  Triumphs  of  the  Kingdom  of  God.  In  the  Revela- 
tion of  John,  the  one  Prophetical  Book  of  the  New 
Testament. 


NEW   TESTAMENT.  345 

The  Origin  of  the  Gospels.  In  connection  with  His  death 
Christ  issued  to  His  Apostles  the  Great  Commission: 
"  Go  ye  into  all  the  world  and  preach  the  Gospel  to 
every  creature."  They  entered  upon  the  work  of  carry- 
ing out  that  Commission.  It  embraced  in  its  scope 
the  World,  Jew.,  Roman,  and  Greek,  of  that  age.  The 
Apostles  went  forth  preaching  the  Gospel  like  common- 
sense  men,  presenting  Jesus  to  each  of  these  three  great 
types  or  races  of  mankind  in  the  way  best  suited  to  the 
end  in  view,  of  leading  those  races  to  submit  to  Him  as 
the  Divine  Saviour  and  Lord.  The  same  presentation 
would  not  equally  commend  Him  to  all  these  races. 
Each  of  them  had  its  peculiarities  that  had  to  be  taken 
into  account  •  each  of  them  its  own  characteristic  views 
of  life,  of  the  evils  in  the  world,  and  of  the  qualities  of 
the  needed  and  longed-for  deliverer,  of  which,  so  far  as 

■  it  was  right,  the  Gospel  must  take  advantage.  Those 
early  preachers  took  wise  account  of  all  this,  and 
preached  to  the  Jew,  to  the  Roman,  and  to  the  Greek, 
in  a  form  suited  to  their  natures  and  needs. 

Before  the  Apostles  passed  away  there  arose  among  these 
peoples  a  desire  to  have  the  Gospel  that  had  been 
preached  to  them  embodied  in  permanent  form,  and,  as 
a  matter  of  history,  the  Four  Gospels  originated  in  this 
way : 

This  desire  expressed  itself  among  the  Jews,  and  Mattheiv 
by  Divine  inspiration  gave  them  his  Gospel  to  meet  that 
desire.  It  was  the  Gospel  that  his  long  preaching  to 
the  Jews — the  Chosen  People  of  God,  possessing  the 
oracles  of  God,  the  Divine  religious  forms,  and  the 
promise  of  the  Messiah — had  already  thrown  into  the 
form  best  suited  to  commend  to  their  acceptance  Jesus 
as  the  Messiah. 

The  same  desire  expressed  itself  among  the  Romans,  and 
Mark  by  Divine  inspiration  gave  them  his  Gospel  to 
meet  that  desire.  It  was  the  Gospel  that  Peter  by  his 
preaching  to  the  Romans — the  men  of  power  and  action, 
of  law  and  universal  empire — had  already  thrown  into 
the  form  best  suited  to  commend  to  their  acceptance 
Jesus  as  the  Almighty  worker  and  deliverer  of  men. 

The  same  desire  expressed  itself  among  the  Greeks,  and 
Luke  by  Divine  inspiration  gave  them  his  Gospel  to  meet 
that  desire.  It  had  its  basis  in  the  Gospel  that  Paul  and 
Luke  by  their  long  preaching  to  the  Greeks — the  men 
of  reason  and  universal  humanity — had  already  thrown 
into  the  form  best  suited  to  commend  to  their  accept- 
ance Jesus  as  the  perfect  Divine  man. 

All   these,  the   three   missionary  or  evangelistic   Gospels, 


346  JV^TF  TESTAMENT. 


were  given  their  final  shape  before  the  fall  of  Jerusalem, 
probably  between  50  and  70  a.d.  The  result  was  the 
calling  out  from  the  three  races  of  a  multitude  of  those 
saved  by  the  grace  of  God  and  who  constituted  the 
Church,  in  which  the  race  relations  gave  place  to  the 
Christian  relations. 

It  was  later  that  the  longing  came,  in  the  Church,  for  a 
Spiritual  Gospel  that  should  help  the  Christian  to  develop, 
strengthen,  and  perfect  the  life  already  begun,  and  John 
by  Divine  inspiration  gave  his  Gospel  to  meet  this  long- 
ing. It  was  the  Gospel  the  materials  for  which  he  had 
gathered  in  the  more  intimate  communion  with  his 
Master,  and  which  by  his  long  preaching  to  the  Chris- 
tians— the  men  of  faith  and  of  a  Divine  life — had  been 
thrown  into  the  form  best  suited  to  commend  to  the  faith 
of  Christians  Jesus  as  the  light  atid  life  of  all  who  believe. 
£>.  S.  Gregory. 

The  story  of  the  New  Testament  is  to  me  the  truest  his- 
tory in  the  world.  Beyond  every  other,  it  is  self-verify- 
ing ;  by  the  utter  natural  simplicity  of  its  style  while 
setting  forth  the  most  astonishing  facts,  such  facts  as 
fancy  or  fiction  would  inevitably  have  treated  with 
artificial  ostentation  in  a  labored,  stilted  and  hysterical 
fashion  ;  by  the  freedom  with  which  commonest  inci- 
dents, familiar  talk,  are  set  side  by  side  with  superlative 
marvels  ;  by  the  inimitable  perfection  with  which  the 
four  primary  narratives  unite  in  exhibiting  a  wholly 
transcendent  character  and  life,  which  had  had  no  prec- 
edent, and  could  have  no  parallel  ;  by  the  spirit  of  vigi- 
lant yet  impassioned  sincerity  which  breathes  through 
all  the  consenting  histories  ;  and  by  their  progress 
through  miracle  and  theophany  toward  a  climax  not  of 
visible  victory,  but  of  unanticipated  wounds  and  death. 
The  contemporaneous  acceptance  of  this  astonishing 
record  by  men  like  Paul — acute,  disciplined,  unbelieving 
at  first,  who  had  personally  known  the  historians,  who 
sacrificed  everything  for  his  conviction  and  flung  his 
whole  life  into  incessant  victorious  contest  for  the  truth 
of  the  Gospel  statements,  becomes  a  significant  witness 
to  them.  They  afford  the  only  possible  basis  for  the 
establishment  of  the  Church,  coming  out  from  the  midst 
of  a  hostile  theocracy,  infused  with  a  wholly  peculiar 
life,  and  expecting  to  conquer  an  inimical  world  by  the 
sublime  story  of  advent,  cross  and  resurrection,  which 
was  its  only  earthly  instrument.  It  was  thus  attested, 
afterward,  by  the  martyrs  in  the  Church,  who  had  heard 
and  who  believed  it  with  a  faith  which  dungeon  and 
stake,  arena  and  cross,  could  no  more  conquer  than  they 


NEW  TESTAMENT.  347 

could  break  sunbeams.     The  moral  demonstration  of  it 
is  thus  builded,  fundamentally,  into  the  new  civilization 
of  the  world.     It  is  at  the  base  of  all  our  letters,  arts, 
freer  governments,   finer    humanities.      Christendom  is 
the  witness  to  a  something  wholly  surpassing  whatever 
had  been  previously  known   in  the  world,  in   the  forces 
which  formed  it.      If  anything,  therefore,  is  true  in  the 
past,  this  must  be  true ;  and  the  unwasting  benign  force 
which  it  still  exerts  on  multitudes  uncounted,  of  noblest 
minds,  hearts  and  lives,  becomes  an  argument  for   it  of 
absolutely  imperative  power. 
What  was  the  supreme  all-enfolding  purpose  for  which  the 
Master  came,  and  for  which  He  lived  His  life  on  the  earth, 
afterward   reascending   to   His  home?     What   was   the 
stupendous  thing  accomplished  by  Him,  even  beyond  His 
instruction   in   the   truth,  though   that  was  higher  than 
man    had    conceived ;     even    beyond    His   mandates  of 
righteousness  ;  even  beyond  His  strange  work  of  suffer- 
ing for  the  world,  amazing  as  that  was,  and  vast  in  its 
relations  ?     This    is    the    question,    and    the    answer,  it 
seems  to  me,  must  be  immediate,  and  cannot  be  doubt- 
ful.    He  came  to  open  the  vast  and  pure  reaches  of  the 
unseen  realms  to  the  knowledge  and  the  desire  of  man- 
kind ;  to  set  these  before  the  world  in   the  fullness  and 
vividness  of  personal    discovery,  and   to  communicate 
from  them   a  constantly  ennobling  and  purifying  influ- 
ence upon  the  human  spirit  and   life.     That  this  is  the 
sovereign,  all-encompassing  purpose  of  the  mission  of 
the  Master,  taking  that  mission  as  the  Gospels  present 
it,  it  seems  really  impossible  to  doubt,  and  every  part  in 
the  wondrous  narrative  takes  from  this  its  majestic  and 
tender  interpretation.     Accepting  that   narrative  as  it 
stands,  without   the   least  effort  either  to   burnish  or  to 
dim  its  transcendent  declarations,  it  is  evident  how  each 
part  of  it  bears   on   this   manifestation   to   men    of  the 
spheres  of  life  with  which  we  are  in  organic  connection 
by  our  very  constitution,  yet  which    no  telescope  has 
reached,  and  of  which  no  highest  or  finest  poetic  genius, 
uninspired  by  the  Gospel,  has  caught  more  than  a  van- 
ishing gleam.     K.  S.  Storrs. 


348  OBEDIENCE. 


OBEDIENCE. 

Obedience  to  Ood's  commandments  the  first,  funda- 
mental, universal  demand 

made  upon  created  spirits  ;  a  demand  pressed  upon  believing 
men,  not  as  a  means  of  justification,  but  as  a  governing  rule  of 
life.  Obedience  demands  and  engages  the  exercise  of  the  whole 
intellect,  heart,  will,  and  conscience  in  the  persistent  fulfillment 
of  every  duty.  And  the  smallest  duty  involves  the  whole  prin- 
ciple of  obedience.  Indeed,  it  is  the  little  duties  that  make  the 
heart  and  will  and  conscience  sensitive  and  prompt  to  dutiful- 
ness.  Small  obediences  create  the  habit,  lead  to  and  make 
easier  the  fulfillment  of  greater  duties. 

Ground  of  Obligation. 

The  obligation  of  man  to  obedience  is  grounded  upon  God's 
relations  to  man  ;  as  his  Creator  and  Moral  Ruler-,  as  his 
Pattern  of  moral  action  ;  and  as  the  true  and  supreme 
end  of  his  being. 

Personal  Reasons  for  Man's  Obedience. 

1.  The  Law  of  God,  or  the  Rule  of  man's  obligation  and 
duty,  is  absolutely  needful  to  ignorant,  consciously 
dependent  and  responsible  men.  Rom.  1  :  7-12.  I  had 
not  known  sin  except  through  the  law.  XI.  227,  229. 
Gal.  3  :  24.  The  law  hath  been  our  tutor  to  bring  us 
unto  Christ.  XI.  400.  2.   The  commandments  of  God 

are  designed  and  adapted  only  and  surely  for  man's 
good.  Deut.  6  :  24.  The  Lord  commanded  us  to  do 
all  these  statutes  for  our  good  always.  [The  word 
"good"  is  a  striking  word.  The  connection  of  all  the 
commandments  of  God  with  it  is  quite  as  striking.  It 
enforces  the  truth  that  the  only  way  of  life  and  blessed- 
ness is  in  law-keeping.  D.  S.  Gregory.^  Hence  the 
law  is  the  greatest  boon  and  the  best  friend  to  man, 
"holy,  just  and  good"  (Rom.  7  :  12).  In  harmony  with 
ih^se. personal  motives  we  find 

Two  Scriptural  Reasons  assigned  for  Obedience. 

God  is  our  God,  and  He  is  good  and  gracious  unto  us. 
These  motives  are  expressly  stated  in  the  opening  Words  of 
Jehovah  to  His  redeemed  Israel,  introducing  the  Moral  Law. 


OBEDIENCE.  349 

Ex.  20  :  2,  I  am  the  Lord  thy  God,  who  brought  thee  out  of 
the  house  of  bondage.  II.  158,  9.  And  the  same  sublime 
assertions  are  repeated  again  and  again  by  Psalmist  and 
Prophet  :  I  am  thy  God  ;  I  have  redeemed  thee.  There- 
fore obey  My  voice  and  keep  My  covenant.  Ex.  19  :  5. 
II.  124,  5.  This  the  key-note  to  the  Mosaic  legislation  and 
the  whole  after  history,  before  and  without  regard  to  cere- 
monial and  sacrifice. 

Demand  of  Obedience  throughout  the  Old  and 
New  Testament. 

The  initial  prohibition  to  Adam.     Gen,  2  ;  16.  Thou  shaltnot. 

I.  169.  Manifold  words  of  Moses,  Joshua,  and  others, 
with  accompanying  promises.  Lev.  26  :  3-13.  Deut. 
28  :  1-14.   II.  683-685.          Deut.  4:1,6.  That   ye    may    live. 

II.  638.  May  go  well  with  thee.  4  :  40,  p.  640.  5  :  1,  33  ; 
6  :  17,  18,  25  ;  7:9,  12.  He  will  love  and  bless  thee, 
pp.  641-645.  10  :  12,  p.  655.  11  :  27,  28,  p.  658.  26:16, 
p.  677.  Josh.  1  :  7.  That  thou  mayest  have  good  success 
wheresoever  thou  goest.  III.  39.  Josh.  22  :  5.  III.  143. 
Josh.  23:6,  11,  p.  151.  1  Chron.  28  :  8.  Observe  and 
seek  out  all  the  commandments  of  the  Lord.  III.  489. 
Eccles.  12  :  13.  Fear  God  and  keep  His  commandments. 
VI.  527,  8.  Jer.  7  :  23.  Obey  My  voice,  and  I  will  be  your 
God.  VIII.  436.  See  Commandments,  p.  92.  Law  of 
God,  p.  266.  2  Cor.  10  :  5.  Bringing  every  thought  to  the 
obedience  of  Christ. 

Obedience  better  than  sacrifice. 

1  Sam.  15  :  22.    III.  295.  Jer.  6  :  22,  23.   VIII.  436. 

Fruits  or  Returns  promised  to  Obedience.  Gen. 
18  :  19.  Covenant  Blessings  to  Abraham  and  his  spiritual 
seed  (believers).  1.354,  Prov.  29:18.  He  that  keepeth 
the  law,  happy  is  he.  Ps.  19  :  11.  In  keeping  great  reward. 
IV.  154,  5.  Obedience  a  condition  and  means  of  knowledge  of 

truth.  John  7:17.  If  any  man  willeth  to  do  His  will,  he 
shall  know  of  the  teaching.   X.  304.  1  John  2  :  3,  6.  We 

know  that  we  know  God,  if  we  keep  His  commandments. 
Ps.  Ill  :  10.  Fear  of  Jehovah  is  the  beginning  of  wisdom  ; 
a  good  understanding  have  all  they  that  do  thereafter.  V. 
245-247.         Prov.    1  :  7.  VI.    235.  Prov.    9  :  10.  VI.   293. 

Job   28:28.   VI.    151,   2.  Ps.    112:4.   V.  249-251.  Ps. 

119  :  79.  V.  321.  Ps.  143  :  7.  Cause  me  to  know.  V.  464, 
John  8  :  32,  If  ye  abide  in  My  word,  ye  shall  know  the  truth. 
X.    315.  Divine    Fel/ows/iip.     Matt,    12:50.   "Whosoever 

shall  do  the  will  of  My  Father,  he  is  My  brother  and  sister, 


350  OLD   TESTAMENT. 


and  mother.  X.  191.  Light  and  Life.  John  15  :  10.  If  ye 
keep  My  commandments,  ye  shall  abide  in  My  love.  X.  491. 
John  8  :  12.  Shall  not  walk  in  darkness,  but  have  the  light  of 
life.  X.  313.  John  8  :  51.  If  a  man  keep  My  word,  he  shall 
never  see  death.  X.  318.  John  14  :  23.  My  Father  will  love 
him,  and  We  will  come  unto  him  and  make  Our  abode  with 
him.   X.  486.  1  John  3  :  24.   He    that    keepeth    His    com- 

mandments dwelleth  in  Him,  and  He  in  him.  John  15  :  14. 
Ye  are  My  friends  if  ye  do  the  things  that  I  command  you. 
X.    493.  Prayer   Anstaered.   John    15  ;  7.    If    My    words 

abide  in  you,  ye  shall  ask  whatsoever  ye  will,  and  it  shall 
be  done  unto  you.  1  John  3  :  22.  Whatsoever  we  ask  we 
receive  of  Him  because  we  keep  His  commandments.  XI. 
694.  Liberty.   Ps.    119:45.   V.    305-307.  Ps.    103:18. 

V.    186.  Lmmortal  Blessedness.  1    John    2:17.  He    that 

doeth    the    will    of    God    abideth   forever.  XI.  687.  Rev. 

14  :  12,  13.  Here  is  the  patience  of  the  saints,  they  that  keep 
the  commandments  of  God,  and  the  faith  of  Jesus.  Blessed, 
etc.  XI.  759.  1  John  2  :  5.  Whoso  keepeth  His  word,  in 
Him  hath  the  love  of  God  been  perfected. 

Illustrative  examples : 

Abraham.    Gen.    22:18;  26:5.    I.    396.  Caleb. 

Num.  14:24.  II.  552.  Josh.  14  :  8,  9.  III.  133-135, 
141.  Jotham.  2  Chron.  27:6.  VII.  324.  Heze- 
kiah.  VII.  337.         Josiah.  VII.  385,  396-398.  Paul. 

Acts  26  ;  19.  XI.  171.  Gal.  1  :  16.  Partial    and 

imperfect  obedience  recompensed.  Rehoboam.  VII. 
272.  Ahab.  1  Kings21  :29.  VII.  141.  Jehu.  VII. 
230,  1. 

Tlireatenin^s  ag^ainst  Disobedienee. 

Prov.    1  :  24-32.  VI.  239.  Mai.  2  :  2.  IX.  631.      Lllus. 

Moses.  Num.    20  :  7-13.    II.    568-570.  Ahaz. 

VII.   327,  8,  331,  2. 


OLD  TESTAMENT;  Hebrew  Scriptures. 
I.  Descriptive  and  Explanatory : 

Classification  of  Books.  I.  44.  Language  and  Text.  I.  45. 
Grounds  of  Belief  in  O.  T.  Canon.  I.  46.  Unity  of  O.  T. 
I.  49.         Critical  Views  and  Methods.  I.  56.         Chronology. 


OLD    TESTAMENT. 


351 


I.  61-66.   VII.  41-55,   483.  Assyrian    Discovery.   I.  66,    7. 

0.  T.  History  and  its  Uses.  III.  10-13,  17,  18.  VII.  18,  19, 
252.  IX.  8.  O.  T.  Teaching.  III.  14-17,  629.  Three 
Characteristics  of  Hebrew  Scriptures.  VII.  12-14.  Struc- 
tural Peculiarities  of  O.  T.  VII.  15.  Credibility  of  History 
as  Recorded.  VII.  16-18.  Miracles  of  O.  T.  VII.  21,  22. 
(See  Miracles.)  Law  and  Historical  Books.  VII.  22-26. 
Witness  of  Ancient  Monuments  to  O.  T.  History.  VII.  26- 
34.  The  Moabite  Stone.  VII.  86,  7.  Confirmatory  Tes- 
timony of  Geography,  Discovery  and  Customs.  III.  21,  116. 
[For  terse  summary  of  a  double  argument  :  (1)  from  the 
Land  in  its  Physical  Features  ;  (2)  from  the  Land  in  the 
light  of  Modern  Discovery,  see  "Testimony  of  the  Land  to 
the  Book,"  by  Dr.  David  Gregg.]  See  Israel.  Patriarchal 
Dispensation.  I.  358,  398,  561.         Revolting  Records  of  O.  T. 

1.  371-373. 


II.  Introductions  to  Books  of  the  Old  Testament. 


Pentateuch, 

5  Books. 

Genesis. 

I.  80. 

Exodus. 

I.  563. 

Leviticus. 

II.  372. 

Numbers. 

II.  530. 

Deuteronomy. 

II.  626. 

Historical. 

12  Books. 

Joshua. 

III.  25. 

Judges. 

III.  27. 

Ruth. 

III.  195. 

1st  &  2d  Samuel. 

III.  28. 

1st  &  2d  Kings.      " 

III.  30.   VIL 

34 

1st  &  2d  Chronicles. 

III.  30.   VII. 

38. 

Ezra.                      VII. 

476,  484,  486,  ^ 

189 

Nehemiah.            VII. 

476,  524,  527. 

Esther. 

VII.  580. 

Poetical. 

5  Books. 

Job. 

VI.  5-14. 

Psalms. 

IV.  5-40. 

Proverbs. 

VI.  228-232. 

Ecclesiastes. 

VI.  431-439. 

Song  of  Solomon. 

VI.  531-544. 

Prophetical.     17  Books. 

(See  VII.  245.  VIII.  7-12.) 
Isaiah.  VIII.  13-16,  179-202. 


[Isaiah  lived  midway  between  Moses 
and  Christ,  and  his  active  ministry 
fell  in  just  that  crisis  of  the  struggle 
with  Assyria  and  Egypt  for  the  mas- 
tery of  the  world,  that  brought  the 
former  power  into  conflict  with  the 
Kingdoms  of  Judah  and  Israel  and 
resulted  later  in  their  overthrow. 
Isaiah  prophesied  "  concerning  Judah 
and  Jerusalem,  in  the  days  of  Uzziah, 
Jotham,  Ahaz,  and  Hezekiah,  kings 
of  Judah," — probably  beginning  in 
the  last  year  of  Uzziah  (ch.  6:1)  and 
ending  in  the  fourteenth  year  of 
Hezekiah  (ch.  37  : 8),  so  covering  a 
period  of  forty-seven  years  and  over- 
living by  eight  years  the  destruction 
of  Israel  by  the  Assyrians.  Pales- 
tine had  become  the  Crossing  and  Bat- 
tling Place  for  the  Armies  of  the  Nations 
in  the  struggle  for  universal  sover- 
eignty, which  it  was  to  continue  to 
be  through  the  periods  of  Assyrian, 
Babylonian,  Persian,  Grecian,  Ro- 
man, and  Moslem  supremacy.  Into 
the  whirlpool  of  the  strife,  Israel, 
Judah,  and  all  the  neighboring  na- 
tions were  drawn  from  the  very  begin- 


353  OLD   TESTAMENT. 


ning,  at  first  as  independent  factors 
and  afterward  as  subject  provinces. 
As  the  historic  conditions  of  Isaiah's 
time  brought  all  the  nations  into 
these  relations  to  one  another  and 
to  the  land  of  the  Covenant  People, 
the  Prophet  is  sent  to  present,  in 
masterly  outline,  the  whole  circle  of 
God's  Purpose  toward  the  world. 
D.  S.  Gregory.'] 

Jeremiah.  VIII.  390-397. 

Lamentations.  VIII.  590. 

Ezekiel.  IX.  9-17. 


Daniel.  IX.  202-220. 

Hosea.  IX.  330. 

Joel.  IX.  382. 

Amos.  IX.  404. 

Obadiah.  IX.  437. 

Jonah.  IX.  441. 

Micah.  IX.  468. 

Nahum.  IX.  493. 

Habakkuk.  IX.  503. 

Zephaniah.  IX.  523. 

Haggai.  IX.  536. 

Zechariah.  IX.  547. 

Malachi.  IX.  621. 


III.  Outline  Tiew  on  the  Old  Testament. 

By  D.  S.  Gregory,  D.D. 

OLD    TESTAMENT.— DIVINE    RELIGION     OF    SALVA- 
TION IN  OLD  AND  TYPICAL  FORM. 

\^Aim — To  Deliver  Fallen  Man  from  Sin  and  Satan,  and 
to  Restore  to  Obedience  to  God=: Kingdom  of  God.] 

FIRST    STAGE.     The    Historical    Introduction    of   the 
Divine  Religion  into  the  World  by  Moses. 

FIVE  BOOKS  OF  MOSES— Pentateuch.— Five  Phases  in  Intro- 
duction of  the  Religion. 

A.  Genesis — First  Phase.     Origin   of  the   Religion  and 

of  the  People  Chosen  to  be  its  Depositary  and  Guar- 
dians. 

B.  Exodus — Second  Phase.     Establishment  of   the  The- 

ocracy, or  Jehovah  putting  the  Religion  into  the 
Depositary  :  (1)  Revealing  His  Nature  in  the  Deliv- 
erance from  Egypt  ;  (2)  Giving  the  Law  and  Covenant 
at  Sinai  ;   (3)  Setting  up  His  Throne  in  the  Tabernacle. 

C  Tjeviticvis — Third  Phase.  The  Way  to  Worship  and 
secure  Salvation  from  Jehovah  on  His  Throne  in  the 
Tabernacle:  (1)  Law  of  Sacrifice,  or  the  Way  of  Sal- 
vation Typified  ;  (2)  Law  of  the  Priesthood,  or  of  the 
Agents  in  Salvation  ;  (3)  Law  of  Purification,  or  Con- 
ditions of  Salvation  ;  (4)  Law  of  Sacred  Festivals,  or 
Special  Seasons  of  Grace. 

D.  Numbers — Fourth  Phase.  Organization  of  the 
Chosen  People — Tribal,  Religious,  and  Military — 
about  the  Tabernacle  to  Keep  and  Guard  the  Divine 
Religion  and  Plant  it  in  Canaan.  [Repeated  after  an 
interval  of  38  years,  with  a  New  Generation.] 


OLD   TESTAMENT.  353 

E.  Deuteronomy — Fifth  Phase.  The  Second  Giving 
of  the  Law,  or  the  Moral  and  Spiritual  Preparation  of 
the  New  Generation  for  Planting  the  Religion  in 
Canaan, 

SECOND  STAGE.  The  Development  of  the  Divine 
Religion  in  the  World.  [In  Three  Phases — in  the  His- 
tory, the  Poetry,  and  the  Prophecy.] 

FIRST  PHASE  :  THREE  TIMES  THREE  HISTORICAL 
BOOKS.  Three  Stages  of  History,  or  of  the  Development 
in  National  Life. 

A.  First  Group — Three   Historical    Books.     Strict   The- 

ocracy, its  Trial  and  Failure.  Jehovah  ruling  with 
Tribal  Rulers,  Priests,  and  "Judges," 

1,  Joshua — First    Book.     Establishment  of   the    Chosen 

People  and  Divine  Religion  in  Canaan,  by  Joshua,  with 
Jehovah's  Throne  among  them  at  Shiloh. 

2,  Judges — Second    Book.       Trial    and    Failure    of    the 

Chosen  People  in  their  Care  of  the  Divine  Religion 
under  the  Strict  Theocracy,  through  their  Disobedience, 
with  four  Series  of  Chastisements  and  Deliverances  by 
the  "  Angel  of  Jehovah.'*     Jehovah's  Throne  Removed. 

3,  Ruth — Third    Book.     Origin    of    the    Line    of    Chosen 

Kings  and  Preparation  for  the  Monarchy. 

B.  Second    Group  —  Three    Double    Historical    Books. 

Institution,  Trial  and  Failure  of  Theocratic  Monarchy. 

1,  Samuel — First    Double    Book.       Deliverance   of   the 

Chosen  People  and  Religious  Reformation,  by  Samuel, 
and,  after  Trial  and  Failure  of  Saul,  a  King  after  the 
People's  Heart,  the  setting  up  of  David,  a  King  after 
God's  Heart,  and  Jehovah's  Everlasting  Covenant  with 
him, 

2,  Kings — Second  Double  Book.     Civil  History  (mainly) 

of  Reigns  of  David  and  Solomon  and  the  Successive 
Kings  of  the  Two  Kingdoms — to  the  Captivity — being 
the  Book  of  Jehovah's  Care  over  the  Kings,  as  promised 
to  David. 

3,  Chronicles — Third  Double  Book.     Religious  History 

of  Chosen  People — omitting  Kings  of  Israel — to  the 
Decree  of  Restoration  by  Cyrus — being  the  Book  of 
Jehovah's  Covenant  Care  over  His  People.,  as  promised  to 
Abraham, 

C.  Third    Group — Three    Historical    Books. — Re-estab- 

lishment in  Canaan,  now  become  the  Center  of  the 
World,  under  Foreign  Rule,  to  await  the  Advent. 


354  OLD  TESTAMENT. 

1.  Ezra — First  Book  of    Foreign  Rule,     Return   of   the 

Remnant  of  Jews  to  Jerusalem,  by  decree  of  Cyrus,  and 
Rebuilding  of  the  Temple. 

2.  Nelieniiah — Second    Book    of    Foreign    Rule.      Re- 

building the  Walls  ot  Jerusalem  and  Restoration  of  the 
Civil  Condition  of  the  People,  to  Prepare  for  Awaiting 
the  Advent. 

3.  Esther — Third  Book  of  Foreign  Rule.     The  Jews  of 

the  Dispersion  as  the  Special  Objects  of  God's  Care,  as 
exhibited  in  their  Deliverance  in  one  of  the  Greatest 
Crises  in  Jewish  History. 

SECOND    PHASE— Twice    Three    Poetical    Books.       Two 
Phases  of  the  Development  of  the  Practical  Religious  Life. 

A.  First  Group — Three  Didactic  Books.  True  Philos- 
ophy of  Religious  Life — to  produce  Rational  Conviction 
that  Piety  or  Obedience  to  God  brings  Blessedness  and 
Success. 

1.  Proverbs — First  Didactic  Book.     Positive   Teaching 

that  Piety  is  the  Way  of  true  Blessedness  and  Success  ; 
Impiety,  of  Wretchedness  and  Failure. 

2.  Job — Second  Didactic  Book.     First   apparent    Excep- 

tion— Remarkable  Piety  and  great  apparent  Misery  and 
Failure — Shown  to  be  only  Apparent  by  Job,  the  Best  of 
Men. 

3.  Ecclesiastes — Third  Didactic  Book.     Second  Appa- 

rent Exception — Great  Impiety  with  great  Apparent 
Prosperity — Shown  to  be  only  Apparent  by  Solomon, 
the  Wisest  and  Worst  of  Men  with  the  best  of  Oppor- 
tunities. 

B.  Second  Group — Three  Lyrical  Books.  To  Awaken 
Devotional  Feelings  toward  Jehovah — from  the  Relig- 
ious, Domestic,  and  Patriotic  Sides. 

1.  Psalms — First  Lyrical  Book.     Divine  Training-Book 

of  the  Heart,  presenting  Jehovah  in  every  Aspect, 
but  especially  as  the  Conquering  Messiah  and  as  the 
Suffering  Servant  of  God. 

2.  Song    of    Solomon — Second    Lyrical    Book.       To 

Awaken  Affection  toward  Jehovah  the  Author  of  Home 
and  Domestic  Affection  through  the  Marriage  Love  of 
Christ  and  His  Bride. 

3.  Lamentations — Third  Lyrical  Book.     To  stir  Love 

to  Jehovah  as  Author  of  National  Blessings  through  the 
Patriotic  Feelings. 

THIRD    PHASE  — SIXTEEN    PROPHETICAL    BOOKS,    in 
Four  Groups.     Presenting  Successive  Stages  in  the  Spiritual 


OLD     TESTAMENT.  355 

Development  of  the  Divine  Religion,  under  the  Hand  of 
Jehovah,  in  Relation  to  the  Coming  Messiah,  and  in  Con- 
nection with  the  Phases  of  National  History  and  their 
Struggles  with  the  Great  World  Monarchies. 

A.  First  and  Double  Group — Seven  Prophets  of  the 
Assyrian  Period.  Seeking  to  save  Israel  and  Judah 
from  Destruction  by  Assyria. 

A.  Four   Prophets  for    Idolatrous   Israel — Fail.     1.    Hosea. 

2.  Amos.     3.  Jonah.     4.  Micali  (for  Judah  also). 

B.  Four  Prophets  for  Judah — Succeed.    1.  Joel.     2.  Isaiah. 

3.  Obadiah.     4.  Micah  (for  Israel  also). 

B.  Second  Group — Four    Prophets    of    the    Babylonian 

Period.  Seeking  to  save  Judah  from  Destruction  by 
Babylon — Fail.  1.  Nahuiii.  2.  Habakkuk.  3. 
Zephaiiiah.    4.  Jeremiah. 

C.  Third  Group — Two  Prophets  of  the  Exile.     Seeking 

to  Save  a  Remnant  and  Prepare  them  for  Restoring  the 
Temple  as  a  Religious  Center  for  the  World.  1.  Eze- 
kiel.     2.  Daniel. 

D.  Fourth  Group — Three  Prophets  of  the  Restoration. 

Guiding  in  the  Return  from  Exile,  the  Rebuilding  of 
the  Temple,  the  Restoration  of  the  Civil  Condition,  and 
the  Preparation  for  the  Future  and  Messiah.  1.  Hag- 
gai.    2.  Zechariah.    3.  Malachi.  D.  S.  Gregory. 

The  substantial  coherence  and  consistency  of  the  whole  Old 
Testament  history  indicate  a  guiding  Hand  and  a  Divine 
purpose  revealing  itself  from  stage  to  stage ;  and  the 
manner  in  which  the  story  is  told  indicates  that  there  was 
a  perception  of  such  a  plan  and  a  consciousness  of  the 
purpose  on  the  part  of  the  men  by  whom  the  story  was 
committed  to  writing.  So  that,  in  reading  these  records 
of  early  time,  while  we  note  "the  sundry  times  and  divers 
manners"  in  which  it  was  made  known,  we  become  more 
and  more  convinced  that  a  great  plan  of  mercy  underlies 
the  whole,  which  is  unfolded  through  Moses  and  all  the 
prophets,  and  is  at  last  fulfilled  in  Jesus  Christ,  fames 
Robertson. 


IT.  Old    Testauimt  and  New;    or,   Judaism    and 
Christianity. 

Christ  and  His  Apostles  clearly  regarded  the  Old  Testa- 
ment   history    and    teachings    as    the    foundation   upon 


356  OLD   TESTAMENT. 


which  was  to  be  built  the  Christianity  of  the  New  Testa- 
ment. Hence  we  find  Judaism,  in  its  purity,  under- 
lying Christianity,  furnishing  its  foundation  facts  and 
proofs.  The  Christian  Dispensation  is  indeed  a  vast 
expansion  of  the  Jewish.  But  the  principle  of  member- 
ship, faith,  and  the  spirit  of  worship  and  service  are 
alike  in  both.  The  difference  is  in  the  forms  of  obedi- 
ence and  devotion,  and  in  the  greater  fullness  of  revela- 
tion with  wider  reach  of  spiritual  knowledge  and  experi- 
ence. 

Read  :  I.  13-16.  11.11,12.  III.  9-11.  VII.  19,20. 

XI.    244,  245, 

[The  world-view  involved  in  Christianity  rests  upon,  and 
carries  forward  to  its  completion,  the  richly  concrete 
view  of  the  world  found  in  the  Old  Testament.  As  an 
able  expounder  of  Old  Testament  theology,  Hermann 
Schultz  has  justly  said — "  There  is  absolutely  no  New 
Testament  view  which  does  not  approve  itself  as  a 
sound  and  definitive  formation  from  an  Old  Testament 
germ — no  truly  Old  Testament  view  which  did  not  in- 
wardly press  forward  to  its  New  Testament  fulfillment." 
What  are  the  main  characteristics  of  this  Old  Testa- 
ment conception  ?  At  its  root  is  the  idea  of  a  holy, 
spiritual,  self-revealing  God,  the  free  Creator  of  the 
world,  and  its  continual  Preserver.  As  correlative  to 
this,  and  springing  out  of  it,  is  the  idea  of  man  as  a  being 
made  in  God's  image,  and  capable  of  moral  relations 
and  spiritual  fellowship  with  his  Maker  ;  but  who, 
through  sin,  has  turned  aside  from  the  end  of  his  crea- 
tion, and  stands  in  need  of  Redemption.  In  the  heart 
of  the  history  we  have  the  idea  of  a  Divine  purpose 
working  itself  out  through  the  calling  of  a  special  na- 
tion, for  the  ultimate  benefit  and  blessing  of  mankind. 
God's  providential  rule  extends  over  all  creatures  and 
events,  and  embraces  all  peoples  of  the  earth,  near  and 
remote.  In  view  of  the  sin  and  corruption  that  have 
overspread  the  world.  His  government  is  one  of  com- 
bined mercy  and  judgment  ;  and  His  dealings  with 
Israel  in  particular  are  preparative  to  the  introduction 
of  a  better  economy,  in  which  the  grace  already  partial- 
ly exhibited  will  be  fully  revealed.  The  end  is  the  es- 
tablishment of  a  kingdom  of  God  under  the  rule  of  the 
Messiah,  in  which  all  national  limitations  will  be  re- 
moved, the  spirit  be  poured  forth,  and  Jehovah  will  be- 
come the  God  of  the  whole  earth.  God  will  make  a 
new  covenant  with  His  people,  and  will  write  His  laws 
by  His  spirit  in  their  hearts.  Under  this  happy  reign 
the  final  triumph   of  righteousness   over  sin  will  be  ac- 


OLD    TESTAMENT. 


357 


complished,  and   death  and  all   other  evils  will  be  abol- 
ished.    I^ro/.  Orr.] 

V.  Effective  Points  Bearing  upon  Old  Testament 
Criticism. 

T/ie  Biographies  of  the  Old  Tesiaftient  not  inventions,  but  the 
transcription  of  facts.  There  is  about  them  a  truth  of  de- 
tail, a  vividness  of  touch,  an  orderly  perspective,  a  dra- 
matic reality,  an  exactness  of  geographical  reference,  a 
variety  of  incident,  a  grand  and  archaic  simplicity  of 
style,  an  undertone  of  devout  sympathy,  yet  an  honest 
quietness  of  description,  a  total  absence  of  flattery,  or 
of  rhetorical  ornament  ;  in  a  word,  a  combination  of 
literary  and  spiritual  qualities  entirely  beyond  the  reach 
of  later  fabulists,  and  which  must  have  been  derived 
from  first-hand  direct  knowledge  of  facts,  localities  and 
persons.     E.   JVhite. 

Antiquity  of  the  Art  of  Writing.  We  are  now  certain  that 
writing  was  not  invented  in  the  time  of  David  and  Solo- 
mon ;  that  it  had  been  in  use  thousands  of  years  before 
Joshua  inscribed  the  commandments  in  clay  upon  the 
altar  at  Shechem  ;  that  Moses  was  reared  in  a  literary 
court,  surrounded  by  an  educated  priesthood  who  were 
in  possession  of  remarkable  literary  products  of  an  old- 
er time  ;  that,  in  the  fifteenth  and  sixteenth  centuries  B.C., 
Asia  and  Africa  carried  on  extensive  literary  corre- 
spondence by  means  of  the  cuneiform  writing  of  Baby- 
lonia. We  know  also  that  Egypt  has  left  us  writings 
from  the  fourth  dynasty— a  date  more  than  4000  B.C. 
The  illiterate  argument  has  gone  to  pieces  in  the  face  of 
such  facts.  Literature  has  flourished  in  the  earth  for 
more  than  six  thousand  years.  Writing  was  not  un- 
known among  civilized  peoples  after  3000  B.C.  "  Israel 
not  able  to  produce  such  literature  as  the  Old  Testa- 
ment contains  until  very  late  in  history  !"  "  David 
wrote  no  psalms,  because  that  age  could  not  have  pro- 
duced such  masterpieces  as  are  attributed  to  him" 
(Cheyne)  !  Only  a  blindfolded  critic  could  make  such 
an  assertion.  The  indications  are  that  we  must  very 
soon  reverse  the  scale,  and  see  how  far  back  we  can  lo- 
cate the  composition  of  the  Old  Testament  books,  rath- 
er than  how  far  down  in  the  Maccabean  period.  Prof. 
I.  M.  Price. 
Modern  thought  has  grown  impatient  with  the  Bible,  the 
Gospel,  and  the  cross.  What  part  of  the  Bible  has  it 
not  assailed  ?     The   Pentateuch   it  has  long   ago  swept 


358  OLD   TESTAMENT. 


from  the  canon  as  unauthentic.  What  we  read  about  the 
creation  and  the  flood  is  branded  as  fable.  Isaiah,  in- 
stead of  being  sawn  asunder,  is  quartered  and  hacked 
in  pieces.  The  weeping  prophet  is  drowned  in  his  own 
tears.  Ezekiel  is  ground  to  atoms  amidst  his  wheels. 
Daniel  is  dev'^oured  bodily  by  the  learned  lions.  And 
Jonah  is  swallowed  by  the  deep  monsters  with  a  more 
inexorable  voracity  than  the  fish,  for  they  never  cast 
him  up  again.  The  histories  and  events  of  the  great 
chronicle  are  rudely  contradicted  and  gainsaid,  because 
some  schoolmaster,  with  a  slate  and  pencil,  cannot  bring 
his  sums  right.  And  every  miracle  which  the  might  of 
the  Lord  wrought  for  the  favor  of  His  people,  or  the 
frustration  of  their  foes,  is  pooh-poohed  as  an  absurdi- 
ty, because  the  professors  cannot  do  the  like  with  their 
enchantments.     ArtJiur  Alursell. 

The  Old  Testament  is  a  unity  of  designed  falsehood 
throughout,  or  it  is  a  unity  of  historical  truth.  The 
patched-up  legendary  view  of  mingled  tradition,  subjec- 
tive fancies,  pure  errors,  and  later  compilations  made 
from  them,  cannot  account  for  it.  The  idea  of  an  en- 
tire and  continued  forgery  might  theoretically  explain 
its  existence  were  it  net  for  one  thing,  namely,  its  utter 
incredibility  beyond  any  of  the  marvelous  contained  in 
it.  It  would  require  a  superhuman  power  of  inventive 
falsehood.  The  supposition  of  a  forged  Pentateuch,  at 
whatever  time  made,  demands  a  forged  history  follow- 
ing it,  a  forged  representation  of  a  consistent  national 
life  growing  out  of  it.  a  forged  poetry  commemorative 
of  it  and  deriving  from  it  its  most  constant  and  vivid 
imagery,  a  forged  etliics  grounded  upon  it,  a  forged 
series  of  prophecy  continually  referring  to  it  and  mak- 
ing it  the  basis  of  its  most  solemn  warnings.  There 
must  have  been  a  specific  forgery  of  an  incredible  num- 
ber of  minute  events,  episodes,  incidental  occurrences, 
having  every  appearance  of  historical  truth,  of  countless 
proper  names  of  men  and  places,  far  too  many  to  be 
carried  down  by  any  tradition — a  forgery  of  proverbs, 
national  songs,  memorials,  apothegms,  oath-forms,  ju- 
dicial and  religious  observances,  etc.,  all  made  to  suit. 
It  is  incredible.      Tayler  Lewis. 

Strauss  substituted  the  myth  for  the  miracle,  and  Baur 
followed  with  propounding  the  famous  tendency  theory, 
and  applying  it  to  the  origin  of  the  Christian  docu- 
ments and  of  the  Christian  Church.  But  the  attempt 
to  reconstruct  Christianity  on  the  assumption  that  the 
Gospel  history  was  the  invention  of  a  later  age,  and 
that  the  resurrection  of  Christ  was  the  dream  of  a  de- 


OLD   TESTAMENT.  ^^^ 

merited  woman,  or  the   impression  of  a  few  imaginative 
souls,  has  come  to  nought  ;   and   the   attempt  now  mak- 
ing to  reconstruct  Judaism  without   the  living  Abraham 
as  its  patriarchal  head,  and  without  the  living  Moses   as 
its  great  lawgiver,  is  an  equally  hopeless  task.     A  meth- 
od that  has  broken  down  in  the   first   problem  to  which 
it  addressed  itself,  should  at  least  moderate  its  tone,  now 
that  it  has  shifted  its  point  of  attack.      Claiming  to  be 
inductive    and    historical,    it  assumes    by   its   denial    of 
revelation  the  very  question  in   debate,  and   mutilates 
the  testimony  so  as  to   make  it  fit  the  assumption.     It 
lays  down  its   plan  as   to  how   the   Old  Testament   re- 
ligion must  have  originated,  and   then   coolly  proceeds 
to  cut  Moses  and   the   prophets  to  pieces,  patching  se- 
lected remnants   together   so  as  to   suit  the  plan.     And 
there  is  nothing  in  the  history  of   speculation   to   match 
its  watchword,  that   the  myth    is  the   creative  energy  in 
religious    history.     The    heroism    of   the    ages,    we   are 
summoned  to  believe,  has  its  source  and  secret  in  a  le- 
gend, a  sort  of  fairy  tale  of  the   ancient  time  !     Not  in 
that  way  is  history  made,  not  in  that  way  can  it  be  read 
and    understood.       Facts,    not   fancies,     are    sovereign. 
Men,  not  thoughts,  have  ruled   the  world.     Ideas  never 
grasp  the  scepter  until  they  become  incarnate   in  living 
prophets.      Personality  is  the  central,  subtle,  sovereign 
force  in  history.     Until   a  great   thought  is  voiced,  in 
oral  speech,  or  on  printed  page,  it   creates  not   so  much 
as  a  ripple,  and  it  inaugurates  a  revolution  only  when  it 
finds   a    mighty    advocate.     You   might  as  well   ignore 
Washington  in  a  history  of  the  American  Revolution,  or 
Napoleon  in  a  survey  of  modern    Europe,  making  their 
names  legendary,  or  representative  of  ideal  tendencies, 
as  to  eliminate  Abraham  and  Moses  from  the  history  of 
Israel.     You   might   as  well   think  of  a  circle  without  a 
center,  or  attempt  to  outline  it  with  compasses   poised 
in  air,  as  account  for  the  mighty  sweep  of  Jewish  ideas 
and   institutions  without  their  fixed  historic   points  of 
departure    in    patriarch    and    lawgiver.     It  would  be  a 
mockerv  of  all  truth  and  righteousness,  to  suppose  that 
men    could    thus   be  moved   by  fables.     Abraham  and 
Moses  must  have  been  as  much  more  real  in  their  per- 
sonal elevation,  than  Sakya-Mouni  and   Mohammed,  as 
Judaism  has  been  a  loftier   religion  and  a  purer  teacher 
of  morality  than  Buddhism  or  Islam.     The  truth  is,^  the 
so-called  higher  criticism  is  radically  and  philosophical- 
ly misleading,  in  substituting  the  legendary  for  the  his- 
torical, and  the  ideal  for  the  personal.     Behrends. 
If  there  really  is  no  Mosaic  legislation  ;  if  the  largest,  the 


360  OLD    TESTAMENT. 


central,  and  most  important  part  of  what  professes  to 
be  such  was  the  invention  of  the  priesthood  about  the 
time  of  Ezra,  foisted  upon  Moses  for  a  specific  purpose  ; 
if  there  was  not  a  "Tabernacle,"  in  our  sense  of  it,  with 
its  specific  institutions,  nor  a  central  place  of  worship, 
nor  the  great  festivals,  nor  a  real  Aaronic  priesthood  ; 
and  if  the  so-called  historic  books  have  been  colored  and 
elaborated  deuteronomistically,  or  in  that  spirit  ;  if  they 
are  full  of  spurious  passages  and  falsifications — as,  for 
example,  in  the  history  of  Solomon  ;  and  if  every  now 
and  then  "a  prophet  is  put  in"  {eingelcgt  7vira)  "who 
expresses  himself  in  the  spirit  of  Deuteronomy  and  in 
the  language  of  Jeremiah  and  Ezekiel  ;"  if  the  "  anony- 
mous prophets  of  1  Kings  20  have  all  been  afterward  in- 
serted for  the  purpose  of  a  detailed  vaticinium  ex  eveniu, 
because  Israelitish  history  is  never  complete  without 
this  kind  of  garnish  ;"  if,  in  short,  what  has  gained  for 
the  history  of  Israel  pre-eminently  the  designation  of 
sacred  is  mostly  due  to  what  a  later  period  "  has  painted 
over  the  original  picture:"  then,  there  is  in  plain  lan- 
guage only  one  word  to  designate  all  this.  That  word  is 
fraud.  Then,  also,  on  the  supposition  that,  what  we 
had  regarded  as  the  sacred  source  of  the  most  sacred 
events,  was  in  reality  the  outcome  of  fraud,  must  the 
Gospel  narratives  and  the  preaching  of  Christ  lose  their 
historical  basis,  and  rest  in  large  measure  on  deception 
and  delusion.  For  Holy  Scripture,  as  the  communica- 
tion of  God  to  man  by  man,  does  indeed  contain  a  dis- 
tinctively human  element,  but  that  element  cannot  have 
been  one  of  human  imposture.  In  thus  arguing  we  are 
not  setting  up  any  extravagant  theory  of  Inspiration, 
nor  are  we  ignoring  either  the  repeated  redactions  which 
the  Old  Testament  has  undergone.  We  are  simply  pro- 
ceeding on  a  broad  line  of  demarcation,  visible  to  all 
men  ;  that  between  falsehood  and  truth. 
The  Old  Testament  has  undergone  repeated  investigation 
and  discussion.  And  we  know  sufficient  of  the  discus- 
sions in  those  early  Jewish  assemblies  which  fixed  the 
Old  Testament  Canon,  to  assure  us,  that  a  book  would 
not  have  been  inserted  which  was  known  to  be  false  in 
its  title — still  less,  one  that  was  fraudulent  in  its  object. 
And  these  assemblies — at  least  the  earlier  of  them — sat 
close  on,  if  not  in  the  very  time,  that  the  fraud  is  sup- 
posed to  have  been  published  !  Or,  to  go  back  a  step, 
and  to  Old  Testament  times,  how  can  we  reconcile  the 
introduction  of  such  a  fraud  as  the  "  invention"  of  the 
Book  of  Deuteronomy  in  the  time  of  Josiah  with  the 
denunciations  of  his   contemporary  Jeremiah,  who   in- 


OLD   TESTAMENT.  361 

veighs  in  such  stern  language  against  the  Prophets  that 
prophesied  lies  in  God's  Name,  when  He  had  not  sent 
them,  neither  had  commanded  them,  nor  spoken  unto 
them,  but  they  prophesied  a  false  vision,  a  thing  of 
nought,  the  deceit  of  their  ovvn  hearts,  and  so  caused 
the  people  to  err  ?     Alfied  Edersheim 

The  substantial,  practically  absolute  identity,  of  the  pres- 
ent Hebrew  Old  Testament  as  Christ  knew  it,  is  one 
of  the  clearest  outstanding  facts  in  the  critical  contro- 
versy. The  debate,  for  the  most  part,  concerns  the  pe- 
riod between  Ezra,  450  B.C.,  to  Moses,  1491  B.C.,  a  little 
over  a  thousand  years,  whose  contemporaneous  memo- 
rials have  perished  in  the  ruthless  wars  of  the  captivities 
and  in  the  destruction  of  the  temple  by  the  Roman 
soldiers.  But  it  is  equally  clear  that  long  before  the 
birth  of  Christ  the  present  books  of  the  Old  Testament 
were  regarded  as  scripture  and  inspired  ;  were  read  reg- 
ularly in  the  synagogues  ,  were  classified  as  "  Laws, 
Prophets,  and  Psalms,"  bound  up  in  rolls  and  jealously 
guarded,  and  were  studied  with  a  veneration  bordering 
upon  superstition.  The  evidence  is  ample,  massive,  and 
overwhelming.  From  the  very  first  the  Christian  church 
accepted  in  its  entirety  the  Old  Testament  as  it  was 
read  and  honored  in  the  synagogues  and  by  the  nation. 
The  public  life  of  our  Lord  was  one  strenuous,  unbroken 
conflict  with  the  Scribes  and  Pharisees,  but  He  accepted 
the  same  Scriptures  with  themselves  as  a  revelation  from 
God.  Paul  broke  with  the  synagogue  in  its  theology, 
but  for  the  ancient  oracles  he  retained  his  undiminished 
and  unqualified  reverence.  No  criticism  can  shake  that 
outstanding  fact.  The  temple  fell.  The  holy  city 
crumbled  into  dust.  The  priesthood  came  to  an  end. 
Sacrifice  ceased.  One  thing  was  neither  burned  nor 
buried.  The  Old  Testament,  as  we  have  it,  survived 
the  shock  of  Roman  arms,  and,  with  Christ,  it  main- 
tained its  imperial  ascendancy,  gaining  a  new  and  uni- 
versal constituency.  For  the  notion,  advanced  by  some, 
that  between  the  first  century  before  Christ  and  the  first 
century  after  Christ  the  Hebrew  text  was  deliberately 
and  seriously  corrupted,  is  utterly  without  foundation  ; 
and  the  clear  testimony  of  Josephus,  who  lived  in  the 
latter  century,  falls  like  a  trip-hammer  upon  those  who 
hint  it. 

The  evidence  for  our  present  Old  Testament,  as  endorsed 
by  Jesus  Christ,  is  simply  amazing,  overwhelming,  un- 
answerable. To  these  Old  Testament  Scriptures  He 
appealed  as  the  oracles  of  God  disclosing  to  men  the 
way  of  salvation,  and  constituting  an  impressive  proph- 


363  OLD   TESTAMENT. 


ecy  of  His  advent  and  mission.     He  appealed  to  tliem 
for  nothing  else  ;  but  in   that  region  He  declared  them 
to  be  authoritative  ;  and  among  these  writings  were  the 
five  books  of   Moses,  whatever  their  structure,  and  the 
puzzling  book  of  Jonah,  be  it  history  or  parable,  to  all 
of  which   He  referred  and   from  which  He  quoted,  and 
that   is  the  one  thing  to  be  emphasized,  as  it  is  the  only 
thing  of  vital  importance.      Christ  must  be  torn  out  of 
the  heart  of  the  world  before  the  Old  Testament  can  be 
wrenched  from  its  place. 
And  how  he  used  them,  how  He  would  have  us  use  them, 
He   has   Himself   told   us,  in   those   familiar  words  with 
which  He   defended   His  august  claims,  and  challenged 
the   Pharisees,  words   which   cannot  be  considered   too 
often   and   too   seriously  :  "  Search   the  Scriptures  ;  for 
in  them   ye  think  ye  have  eternal  life,  and  they  are  they 
which  testify  of  Me."     Here  we  are  told  what  to  search, 
how  to    conduct  the  search,  and  what  the  result  of  a 
proper  search  will  be.     The  Scriptures  which  He  com- 
mends  to   use  are  the  Old  Testament  books  in  our  pos- 
session.    The   temper  of   our  search,  in  the  use  of  these 
Scriptures,  is  to  be  the  earnest  endeavor  to  discover  in 
them   the  divine   message   of  eternal   life.      They  were 
given  to  make  us  wise  unto  salvation.     And  in  discharg- 
ing this  peculiar  office,  they  conduct  us  to  Jesus  Christ, 
the  beating  heart  and  vital   bond  of  both  Testaments. 
Either  Testament,  without  the  other,  is  a  broken  shaft. 
Both,  without   Christ,  have  no  sure  foundation.     These 
books,  one  and  all,  are  only  so   many  massive  columns 
of  granite,  and   marble,  and  onyx,  and  gold,  and  silver, 
and   burnished  brass,  forming  a  magnificent  colonnade, 
converging  upon   the   Throne,   in   form  of  a  Cross,  on 
which    is    seated    the    Incarnate    Word   of    God,  whose 
scepter  of  grace  welcomes  the  penitent  suppliant.     Let 
us   not   linger    in  the  porch.      Let  us  advance  with  swift 
and  eager  steps  to   the  inmost  shrine  and  sanctuary  of 
our  salvation.     And  having  done  that,  we  may  examine 
each   pillar  as  closely  as   we  choose  and  can,  never  for- 
getting, that    each    is    placed  where  it  is,  that  earnest 
souls  may  find  their  way  to  the  world's  only  and  almighty 
Saviour.     The  Scriptures  are  the  world's  guide-book  to 
Jesus  Christ,  and  through   Him,  to    the  forgiveness   of 
sins,  to  the   adoption  of  children,  to  sanctification,  and 
to  the  inheritance  of  eternal  glory.     Behrends. 
See  Criticism,  pp.   103-109. 


PARACLETE— PATIENCE.  363 


PARACLETE. 


An  Anglicized  Greek  term,  applied  by  Christ  to  the  Holy  Spirit,  and 
by  John  to  Christ. 

John  14  :  16,  17,  26.  And  I  will  pray  the  Father,  and  He  shall  give 
you  another  Comforter,  that  He  may  be  with  you  forever,  even 
the  Spirit  of  truth.  The  Comforter,  even  the  Holy  Spirit,  the 
Father  will  send  in  My  name.  John  15  :  26  When  the  Com- 
forter is  come,  whom  I  will  send  unto  you  from  the  Father,  even 
the  Spirit  of  truth.  John  16:7.  If  I  go  not  away,  the  Comforter 
will  not  come  unto  you,  but  if  I  go  I  will  send  Him  unto  you.  X. 
484-486,  496. 

1  John  2:1.  If  any  man  sin,  we  have  an  Advocate  (Paraclete)  with 
the  Father,  Jesus  Christ  the  righteous.  XI.  685. 

The  significance  of  the  term  Paraclete  is  comprehensively  expressed 
by  the  word  Helper,  or  one  who  stands  for  the  help  of  another  in 
any  and  every  relation  and  need. 


PATIENCE.    Lit.,     Forbearance,     Longsuffering,     Endur- 
ance, Continuance. 

Patience  is  not  a  passive,  stolid  and  hopeless  condition,  but  an 
active,  sensitive,  expectant  state,  engaging  the  full  energy  of 
mind,  heart  and  will. 


Wrought  by  Trial. 

Rom.  5  :  3.  Tribulation  worketh  patience.  XI.  216.  James  1  ;  3. 
Trying  of  faith  worketh  patience.  XL  617,  619.  2  Thes.  1  :  4. 
We  glory  in  you  for  your  patience  in  tribulations. 


Effects  and  Rewfirds: 

Ps.  40  :  1.  I  waited  patiently,  and  He  heard  my  cry,  IV.  296,  7. 
Eccles.  7  :  8.  Patient  in  spirit,  better  than  the  proud.  VI.  482,  3. 
Rom.  5  :  4.  Patience  worketh  experience  (probation).  XI.  216. 
Rom.  15  :  4.  Through  patience  hope,  XI.  272.  Col.  1  :  11. 
Strengthened  unto  all  patience  with  joyfulness.  XI.  469.  Heb. 


364  PEACE. 


6  :  12,  Through  faith  and  patience  inherit  the  promises.  XI.  576. 
Rom,  2  :  7.  By  patient  continuance  in  well-doing,  eternal  life. 
XI,  205.  Heb.  10  :  36.  Need  of  patience  that  ye  may  receive 
the  promise.         Rev.  3  :  10. 


To  be  Sought  and  Exercised. 

1   Tim.   6:11.   Follow    after   patience.   XI.    526.  Rom.  12  :  12. 

Be  patient  in  tribulation.  XI.  261.  James  5  :  7,  10,  11.  Be 
patient  (examples:  Job  and  the  prophets).  XI.  640,  1.  2  Pet. 
1  :  6.  Add  patience.  XI.  672.  Heb.  12:  1.   Run  with  patience. 

XI.  604.  Ps.  37  :  7.  Wait  patiently  for  God.  IV.  276-278. 
Read  VI.  226.  Luke  8:15.  Bring  forth  fruit  with  patience. 
Luke  21  :  19.  In  patience  possess  your  souls.  2  Cor.  6  :  4. 
Commending  ourselves,  in  much  patience.  1  Thes.  5  :  14.  Be 
patient  toward  all.  James  1  :  4.  Let  patience  have  its  perfect 
work.         James  5  :  7,  8.  Be  patient  until  the  coming  of  the  Lord. 


Its  Alliances  : 

IVith  Hope.  Rom.  8  :  25.  If  we  hope  then  do  we  with  patience  wait. 
Rom.  15  :  4.  Through  patience  and  comfort  of  the  Scriptures  we 
might  have  hope.  1  Thes.  1  ;  3.  Remembering  your  patience 
of  hope. 

With  Other  Graces.  1  Tim.  6  :  11.  Follow  after  righteousness,  god- 
liness, faith,  love,  patience,  meekness.  2  Tim.  3  :  10.  Faith, 
love,  patience.  2  Pet.  1  :  6,  7.  Temperance,  patience,  godli- 
ness, love.  Rev.  13  :  10.  Here  is  the  patience  and  the  faith  of 
the  saints.         Rev.  14  ;  12. 

See  Waiting  on  God. 


PEACE. 

From  God. 


Rom.  15  :  33.         2  Cor.  13  :  11.         Heb.  13  :  20,  etc.  The  God  of 
Peace.  Num.    6  :  26.  The    Lord    give    thee    peace.    II.    334. 

Ps.  29  :  11.  Will  bless  His  people  with  peace.  IV.  218-220.  Ps. 
85  :  8.  Will  speak  peace.  V.  76.  2  Thes.  3  :  16.  The  Lord  of 
peace  give  you  peace.  XI.  504.  Gai.  5  :  22.  Fruit  of  the  Spirit 
is  peace.   XI.  407. 


PEACE.  365 


Christ  our  Peace,  and  Giver  of  Peace. 

Luke  2  :  14.   On    earth    peace.  Isa.  53  :  5.   Our  peace  on    Him. 

VIII.   281.  Micah  5  :  5.   This    man    shall    be    peace.   IX.    435. 

Eph.  2  :  14,  15.  He  is  our  peace.  XI.  422.  John  14  :  27.  Peace 
I  leave,  My  peace  I  give.   X.  487.         John  16  :  33.  In  Me,  peace. 

X.  503. 

[The  last  gift  of  Christ  to  His  disciples  before  the  Passion  was  the 
gift  of  His  peace  :  not  the  peace  of  a  still  calm,  untroubled  by 
conflicts,  but  the  peace  which  reigns  supreme' through  the  sorest 
trials,  the  sharpest  agonies,  the  fiercest  assaults,  because  it  rests 
on  the  consciousness  of  an  eternal  sonship.  We  have  no  promise 
that  we  shall  be  free  from  suffering  ;  it  is  enough  that  no  suffer- 
ing shall  be  fruitless  which  is  seen  in  the  issue  of  the  Father's 
will.     Bishop  lVestcott.'\ 

God's  Thoughts  of  Peace. 

Jer.  29  :  11.  VIII.  527.  His  Covenant  of  Peace.  Isa.  54  :  10.  VIII. 
295,  6.  Ezek.  34  :  25.    IX.  151. 

Conditions  of  Peace: 

Trust.  Isa.  26  :  3.  Thou  wilt  keep  in  perfect  peace,  because  he 
trusteth  in  thee.   VIII.  123.  Rom.  15  :  13.   Fill  with  peace  in 

believing.   XL  273.         Being  Justified.   Rom.  5  :  1.   We  have  peace. 

XI.  215.  Love  of  the  Word.  Ps.  119  :  165.  Great  peace  who 
love  Thy  law.  V.  354.  Folloiving  paths  of  Wisdom.  Prov.  3:17. 
Her  paths  are  peace.  Rightness  of  life.  Isa.  32  :  17.  Work  of 
righteousness  is  peace.  VIII.  151,  159,  160.  Isa.  48  :  18.  VIII. 
253.  James  3  :  18.  Righteousness  sown  in  peace.  XI.  634. 
Spiritual-mindedness.  Rom.  8:6.  To  be  spiritually  minded  is 
peace.  XI.  234.  Kingdom  of  God  in  the  heart.  Rom.  14  :  17. 
Kingdom  is  righteousness,  peace,  and  joy  in  Holy  Ghost.  XI.  269. 
Praise  and  Peace.  Isa.  57  :  19.  VIII.  325,6. 


Present  and  Ultimate  Returns. 

Phil.  4  :  6,  7.  Keep  your  hearts  and  minds  in  the  knowledge  and  love 
of  God.  XI.  463.  Ps.   37  :  37.   The    latter   end   is   peace.   IV. 

283.  Isa.  57  :  2.   Enter  into  peace.   VIII.  321. 


To  be  sought  and  how. 

Ps.  34  :  14.    Seek  peace  and  pursue  it.   IV.  257.  Job  22  :  21.   Ac- 

quaint   thyself   with    God,  and    be   at  peace.   VI.  128.         Zech. 


366  PENTATEUCH. 

8  :  19.  Love  truth   and   peace.  IX.  585.         Col.   3  :  15.   Let    the 
peace   of  God   rule  in  your  hearts,   XI.  479.  Isa.  27  :  5.   Lay 

hold  of  My  strength  and  make  peace  with  Me.   VIII.  133. 

No  peace  to  the  wicked. 

Isa.  48  :  22.   VIII.  254.  Isa.  57  :  21.  VIII.  326-328. 


PENTATEUCH. 


The  literal  Greek  name  given  to  the  First  Five  Books  of  the  Old  Tes- 
tament, commonly  called  the  Five  Books  of  Moses.  Upon  the 
Structure,  Substance,  Evidences,  and  Mosaic  Authorship  of  the 
Pentateuch,  read  carefully  the  following  references:  I.  69-80.  II. 
16,  21-24,  116-120.  VII.  22-34.  Also  see  Criticism,  p.  103  ;  Old 
Testament,  p.  350  ;  Appendix  ;  Criticism. 

Meaning  «and  Effects  of  the  Scheme  of  the  De- 
structire  Criticism. 

Whether  the  newer  criticism  is  to  stand  or  fall  depends  upon  the 
judgment  to  be  passed  on  its  conclusions  in  regard  to  the 
Pentateuch.  This  is  the  pivot  upon  which  the  whole  question 
turns.  If  the  so-called  "  critical"  method  is  right,  the  Penta- 
teuch, instead  of  being  the  work  of  Moses,  becomes  a  literary 
mosaic,  consisting  of  chapters  and  paragraphs  and  even  tiny 
morsels  of  verses,  cut  out  of  the  works  of  a  number  of  differ- 
ent authors,  all  of  whom  lived  ages  after  the  Exodus.  So 
cleverly  have  they  been  pieced  together  by  a  compiler  as  to 
deceive  Jews,  Samaritans,  and  Christians  up  to  the  present 
day.  The  narratives  contained  in  them  are  derived  for  the 
most  part  from  popular  tradition,  and,  since  they  were  written 
down  centuries  alter  events  they  profess  to  record,  are  little 
worthy  of  credit.  So  far  from  being  the  earliest  portion  of 
Scriptures,  the  foundation  upon  which  the  religion  of  Israel 
rested,  the  Law  is  later  than  the  prophets,  and  marks  a  period 
of  religious  decline.  The  tabernacle  with  which  it  was  asso- 
ciated was  as  much  a  fiction  as  the  revelation  on  Mount  Sinai, 
and  owed  its  origin  partly  to  the  ideal  temple  described  by 
Ezekiel,  partly  to  the  temple  of  Zerubbabel.     A.  H.  Sayce. 

If  this  be  a  true  representation  of  the  case,  then  the  jewel  set  in 
the  crown  of  the  Scriptures  reflects  a  false  luster  ;  we  have  in 


PENTATEUCH.  367 

the  Pentateuch  simply  a  five-fold  imposition,  a  nearly  worth- 
less composite  of  mingled  cleverness  and  fraud.  Real  homo- 
geneousness  of  texture  there  is  none.  Patriarchal  history,  ex- 
cepting some  floating  myths,  completely  gone.  Mosaic  his- 
tory, even,  only  represented  in  some  scattered  debris  borne 
downward  on  the  heaving  waters  of  a  beclouded  tide.  A 
sacred  history  of  the  Old  Testament,  properly  speaking,  there 
can  be  none.  It  is  reduced  simply  to  an  account,  more  or  less 
credible,  of  the  rise,  development,  and  decline  of  a  Jewish  sect 
that  reached  its  bloom  after  the  exile.  The  principal  contents 
of  the  Pentateuch  have  really  nothing  to  do  with  the  history 
of  an  Israel  that  sprang  from  the  loins  of  Abraham,  but  solely 
with  this  post-exilian  sect. 

Such  a  people  as  Israel  there  was  ;  but  all  you  can  learn  of  them, 
to  any  purpose,  must  be  learned  from  the  Books  of  Judges, 
Samuel,  and  Kings,  and  the  prophets  of  the  pre-exilian  period. 
The  great  lawgiver  of  the  old  economy,  and  withal  the  grand- 
est figure  in  primitive  history,  was  not  Moses  after  all,  but 
Ezra,  the  priest,  who,  with  his  straggling  remnant,  overliyed 
the  heavy  blows  of  Chaldea  and  Assyria !  The  standing 
designation,  "the  Law  and  the  Prophets,"  sanctioned  and  sanc- 
tified by  the  usage  of  Christ  and  His  apostles,  is  a  misnomer  ; 
it  should  rather  be  "the  Prophets  and  the  Law,"  the  real  his- 
toric order  being  just  the  reverse  of  the  order  as  it  now  appears. 
The  sources  of  the  Old  Testament  religion  are  in  the  literature 
of  the  early  prophets.  Protevangelium  there  is  none.  The 
promise  made  to  the  seed  of  the  woman,  shining  like  another 
Bethlehem  star  over  the  birthplace  of  human  sin,  a  Jehovistic 
conceit,  meaning  something  or  meaning  nothing. 

There  is  as  radical  an  overturning  of  biblical  theology,  you  will 
see,  as  of  biblical  history  as  hitherto  conceived.  The  idea  of 
sacrifice,  for  instance,  must  be  readjusted  on  a  wholly  differ- 
ent plan,  and  made  to  serve  a  totally  different  aim.  It  surely 
cannot  take  the  widely  comprehensive  range  supposed,  while 
ever  narrowing  in  concentric  circles  to  one  central,  all-con- 
trolling fact,  as  the  writer  to  the  Hebrews  seems  firmly  to  have 
believed.  For  this  new  scheme,  as  it  leaves  the  history  of  re- 
demption without  an  orderly  beginning,  so  it  leaves  it  without 
a  sufficient  end.  It  smites  off  the  roots  of  the  development, 
and  is  only  consistent  in  looking  for  nothing  among  the 
branches.  The  one  fitting  consummation  of  the  national  life 
and  religion  of  Israel,  the  one  glorious  conclusion  of  the  Old 
Testament  premises  is  openly  declared  to  be  not  Jesus  Christ, 
of  the  seed  of  David,  of  the  tribe  of  Judah,  whose  day  Abra- 
ham saw  and  was  glad,  but  the  political  catastrophe  which 
overtook  the  Jewish  state  seventy  years  after  our  era  began, 
and  the  rabbinical  schools  which  then  sprang  up.  Without 
extravagance    of   statement,   such    is  the    startling  discovery 


368  PENTATEUCH. 


which  scholars  professing  to  be  governed  by  strictly  scientific 
principles  have  made  in  our  day  ;  such,  in  bare  outline,  is  the 
scheme,  with  some  of  its  more  obvious  results,  which,  with  all 
seriousness,  they  offer  for  the  acceptance  of  the  Christian 
world,  and  of  which  Professor  Robertson  Smith  says  that  it 
"  represents  an  overwhelming  weight  of  the  most  earnest  and 
sober  scholarship."  E.  C.  Bissell,  "  The  Pentateuch  :  Its  Origin 
and  Structure." 


Considerations  Sustaining  the  Mosaic  Authorship. 

In  view  of  the  present  state  of  knowledge,  it  is  scarcely  necessary 
to  adduce  any  evidence  for  the  facts  that  the  Israelites  did  really 
sojourn  in  Palestine  and  in  Egypt,  and  went  out  from  the  latter 
preparatory  to  their  return  to  Canaan  as  conquerors  under 
Joshua.  A  chain  of  circumstantial  evidence  furnished  by  Chal- 
dea  and  Egypt,  and  latterly  by  Canaan  itself,  now  corroborates 
the  Bible  history  from  the  time  of  Abraham  to  that  of  Joshua, 
and  is  daily  becoming  more  clear  and  complete,  so  that  it  may 
be  said  that  no  one  is  so  hardy  as  to  dispute  the  facts  of  the  op- 
pression and  the  Exodus,  while,  except  a  few  disputed  dates,  the 
connection  with  Egyptian  history  is  plain.  It  can,  I  think,  now 
be  shown  that  Joseph  was  brought  into  Egypt  in  the  latter  part 
of  the  reign  of  Thothmes  III.,  the  greatest  of  the  Pharaohs,  who 
has  been  called  the  "Alexander  the  Great  of  Egypt,"  and  that 
the  430  years  of  the  sojourn  referred  to  in  Exodus  12  :  40,  41 
are  to  be  reckoned,  not  from  the  time  of  Jacob,  but  from  the 
entry  of  Abraham  into  Canaan,  which  will  bring  the  oppression 
of  the  Israelites  into  the  reigns  of  Rameses  II.  and  Meneptah, 
two  of  the  kings  of  the  nineteenth  dynasty,  who  were  the  kings 
that  "  knew  not  Joseph,"  and  the  Exodus  itself  to  the  close  of 
that  dynasty,  which  seems  to  have  ended  in  a  period  of  anarchy, 
due  in  all  likelihood  to  the  Exodus  itself. 

It  would  further  appear  that  an  invasion  of  Egypt  from  the  north 
and  the  defeat  of  that  invasion  by  Rameses  III.  of  the  twentieth 
dynasty  occurred  while  Israel  was  in  its  wilderness  journey,  and 
prepared  for  the  conquest  of  Joshua  by  breaking  the  power  of 
the  Canaanite  kings.  I  may  add  that  the  correspondence  con- 
tained in  the  Tel-el- Amarna  tablets,  belonging  to  the  reigns  of  two 
Pharaohs  intermediate  between  the  time  of  Joseph  and  the  Exo- 
dus, has  within  a  few  years  shed  a  flood  of  light  on  the  condition 
of  Canaan  at  and  before  the  conquest  by  Joshua,  and  that  only 
last  year  an  inscription  of  Meneptah,  discovered  by  Prof.  Flanders 
Petrie,  has  thrown  new  light  on  his  relation  to  Israel. 

Here  we  have  a  chain  of  circumstantial  evidence  to  show  the  truth 
of  the  history  of  Israel  in  Genesis  and  Exodus.  We  have  also 
the  evidence  of  the  Egyptian  monuments  and  tombs  to  prove 


PENT  A  TE  UCH.  369 

that  in  Egypt  the  Israelites  had  been  dwelling  for  several  gener- 
ations with  a  highly  cultivated  and  civilized  people,  and  this  in 
the  time  of  its  highest  prosperity  and  greatest  advancement. 
The  architecture,  the  sculpture,  the  agriculture,  the  manufac- 
tures, and  the  literary  productions  of  the  Egyptians  of  this  period 
are  of  the  highest  character,  and  the  subsequent  history  of  the 
Israelites  shows  that  they  would  not  be  slow  to  take  advantage 
of  the  educational  opportunities  offered  to  them.  But  these 
people  had  been  subjected  to  a  strange  reverse.  From  a  pros- 
perous and  even  privileged  condition  they  had  been  reduced  to 
serfdom,  and  were  ground  down  with  exactions  and  enforced 
labor  of  the  lowest  and  most  oppressive  kind.  They  were  in  a 
condition  of  the  utmost  distress  and  discontent,  but  wholly 
unable  to  deliver  themselves  from  the  tyranny  of  a  military 
despot  supported  by  the  most  formidable  armed  force  at  that 
time  in  the  world.  They  greatly  needed  a  leader,  and,  accord- 
ing to  their  own  account,  he  was  furnished  to  them  in  the  person 
of  Moses,  one  of  their  own  people,  but  educated  with  the  princes 
of  Egypt,  trained  in  all  their  science  and  literature,  accustomed 
to  act  in  high  and  responsible  positions.  Such  a  man  was  suited 
to  gather  around  him  the  more  intelligent,  public-spirited,  and 
influential  men  of  his  race,  and  might  hope  to  lead  them  forth 
to  freedom.  J.  JV.  Dawson. 
The  contention  of  the  higher  critics  is  that  the  Pentateuch  was 
mainly  of  post-exilic  origin — after  the  return  from  the  Baby- 
lonian captivity.  Against  this  stands  the  demonstrations  that 
literary  art  and  culture,  ethical  and  civil  progress,  stood  as  high 
in  the  age  of  Abraham  as  they  did  in  the  age  of  Nebuchad- 
nezzar. The  Davidic  epoch  was  a  revival,  a  renaissance  in  litera- 
ture. The  library  of  Assurbanipal  was  a  storehouse  of  litera- 
ture, as  ancient  to  him  as  the  Apostolic  age  is  to  us.  How  do 
these  facts  bear  upon  the  authorship  of  the  Pentateuch  ?  Moses 
was  a  man  of  eminent  ability.  He  had  unsurpassed  opportuni- 
ties for  literary  and  general  culture.  He  had  the  highest  incen- 
tives that  were  possible  to  a  man.  His.  people  were  just  awak- 
ening to  national  consciousness — and  he  was  largely  the  instru- 
ment of  that  awakening.  To  such  a  people  the  unification  which 
alone  could  come  of  a  national  history,  national  law,  national 
religion,  and  religious  aspirations — this  unification  was  neces- 
sary to  their  national  existence  ;  especially  under  the  adverse 
circumstances  in  which  they  were.  Here,  then,  we  have  the 
materials,  the  facilities,  the  opportunity,  the  man,  and  the  press- 
ing necessity,  for  the  national  literature.  No  such  conjuncture 
of  causes  for  the  production  of  the  Pentateuch  ever  afterward 
occurred.  The  methods  of  literary  criticism  are  not  new.  The 
employment  of  it  from  the  rationalistic  standpoint  has  been  as 
much  the  rage  as  materialistic  evolution  was  twenty  years  ago, 
but  the  life  of  this  philosophic  fad  will  be  shorter  than  its  prede- 


370  •  PENTATEUCH. 

cesser.  It  is  already  disappearing  in  Germany,  and  it  is  only 
galvanized  into  apparent  life  in  our  own  country  by  the  oppor- 
tunity it  has  given  for  personal  exploitation,  for  and  against. 
Interior. 

The  argument  from  the  discoveries  of  modern  exploration  in  favor 
of  the  Bible  is  this  :  wherever  the  Old  Testament  record  refers 
to  or  speaks  of  the  great  kingdoms  and  empires  which  surround- 
ed the  Hebrews  it  is  found  to  be  absolutely  correct  when  its  al- 
lusions and  its  words  can  be  tested  by  contemporaneous  monu- 
ments whose  authenticity  is  unquestioned  and  whose  testimony 
is  altogether  impartial  and  undesigned.  Monumental  research 
does  two  things  :  first,  it  proves  the  truth  of  the  events  recorded 
by  the  Old  Testament  ;  and  second,  it  proves  that  the  accounts 
of  these  events  must  have  been  written  at  the  time  they  claim  to 
have  been  written.  Moses  could  write  the  Pentateuch,  and  in 
writing  the  Pentateuch  he  could  use  and  quote  from  older  docu- 
ments, for  here  are  older  documents.  The  use  of  these  docu- 
ments does  not  invalidate  the  claim  to  inspiration  upon  the  part 
of  Moses.  No  ;  it  only  shows  that  for  the  most  part  God  al- 
ways uses  natural  methods  in  doing  His  work  and  in  having  His 
people  do  their  God-assigned  work.  The  inspiration  of  Moses 
comes  into  play  in  the  sifting  and  editing  of  these  older  docu- 
ments, and  in  the  proper  appropriation  of  them  to  God's  work. 
n.  Gregg. 

In  the  Prophets  are  unmistakable  allusions  to  the  Pentateuch,  or 
its  essential  historic  setting.  All  their  utterances  are  based  on 
such  a  presupposition.  They  recognize  a  covenant  made  with 
God  through  Mosaic  mediation.  That  covenant  had  not  been 
kept.  Their  whole  activity  proclaims  a  perverse  trend  of 
thought  and  conduct  against  which  they  relentlessly  fight,  one 
and  all.  Founders  of  a  religion  they  were  not,  and  could  not 
be,  men  like  these,  without  a  sign  of  collusion  ;  but  mighty  re- 
formers they  were,  who  set  their  faces  like  a  flint  against  a  pre- 
vailing degeneracy  and  lapse  of  the  people  whom  God  had 
chosen  for  His  own.     E.  C.  Bissell. 

If  you  deprive  the  Prophets  of  the  one  book  on  which  their  teaching 
could  be  founded,  how  do  you  account  for  the  Prophets  and 
their  teaching  ?  You  frame  a  theory  which  accounts  for  the 
composition  of  the  Pentateuch  on  naturalistic  principles  ;  but 
in  so  doing  you  cut  the  ground  from  under  the  Prophets'  feet. 
The  Prophets  had  to  learn  before  the}''  could  teach  ;  what  was 
their  text-book  ?  Not  the  law  ;  it  had  to  be  fabricated.  Not  the 
history  (at  least  with  the  earlier  Prophets),  for  it  had  yet  to  be 
written  in  the  true  spirit.  By  whom  then  were  the  Prophets 
taught  ?  By  the  direct  inspiration  of  God  apart  from  all  human 
means  ?  That  is  the  only  answer  the  modern  critics  have  left 
for  themselves,  an  answer  which  they  certainly  will  not  give. 
Watson,  ^^  Law  and  Prophets.'' 


PENTATEUCH.  371 

It  passes  my  power  of  belief  and  all  historical  probability  to  re- 
gard the  laws  of  Exodus  and  Leviticus  as  invented  by  the  con- 
temporaries of  Alexander  the  Great.  It  is  not  only  the  general 
contents  of  these  books,  but  the  smallest  details  are  at  war  with 
this  adaptation.  Take  one  example  among  a  thousand.  "  A 
stranger  shalt  thou  not  wrong,  neither  shalt  thou  oppress  him  ; 
for  ye  were  strangers  in  the  land  of  Egypt"  (Ex.  22  :  21  ;  23  :  9). 
Can  we  believe  that  we  have  here  a  writer,  a  legislator  of  the 
third  century  b.  c.  ' 

The  Pentateuch  (it  is  said)  could  not  have  been  composed  in  ancient 
times  for  the  two  following  reasons  :  1.  It  is  not  a  strict  order, 
contains  repetitions,  incongruities,  even  contradictions.  2.  Its 
legislation  is  a  work  of  reflection  which  could  not  have  been 
made  at  the  beginning  of  a  new-born  society.  I  do  not  hesi- 
tate to  assert  that  the  first  argument  proves  precisely  the  con- 
trary of  Professor  Vernes'  inference  from  it.  It  is  not  at  a  time 
of  social  peace,  quiet  and  reflection,  that  a  priesthood  with  ever 
so  little  intelligence  could  produce  a  work  of  this  kind.  A  work, 
with  want  of  order,  with  repetitions  not  identical,  with  incon- 
gruities, with  facts  difficult  to  harmonize,  could  only  be  the 
product  of  daily  journals  kept  by  many,  or  the  union  of  many 
documents  considered  worthy  of  too  much  respect  to  be  altered 
at  all,  even  to  better  the  form  of  it.  The  character  assigned  to 
the  Pentateuch  by  Professor  Vernes  is,  therefore,  the  proof  of 
its  antiquity.  ...  If  Exodus  was  only  a  post-exile  forgery, 
would  we  be  able  to  discover  the  stopping-places  of  the  Israelites 
in  their  flight  from  Egypt  ?  If  it  was  this  forgery,  the  forgers 
must  have  copied  the  religious  usages  of  Babylon  and  not  those 
of  Egypt.  But  it  was  Egypt  and  not  Babylon  they  were  forbid- 
den to  imitate.  Why  should  these  simple  and  elementary  facts 
be  forgotten  when  one  begins  to  dissect  the  Bible? 

As  regards  the  Hexateuch,  all  the  efforts  made  to  bring  it  this  side 
the  Exile  will  always  meet  these  impassable  obstacles  ;  the  im- 
possibility of  the  success  of  such  a  gigantic  forgery,  unheard  of 
in  the  history  of  the  world  ;  the  nature  of  these  books,  incom- 
patible with  the  state  of  Asiatic  civilization  after  Cyrus  ;  the  ab- 
solute failure  of  indications  warranting  the  hypothesis  of  a  social 
change  so  radical  and  important.  That  there  might  have  been 
alterations,  additions,  errors  of  transcriptions,  etc.,  all  historical 
criticism  warrants  us  in  supposing. 

Let  us  mark  this  fact.  On  one  side  testimonies,  exterior,  positive, 
exact,  are  demanded  before  admitting  the  antiquity  of  the  Penta- 
teuch, which  has  in  its  favor  possession  and  presumption  ;  on 
the  other  side,  not  even  the  slightest  historical  indication  of  the 
great  fact  of  the  late  forgery,  not  the  least,  most  distant  allusion 
is  demanded  for  justification  of  the  change  and  determination  of 
date,  against  which  so  many  facts  vigorously  protest.  Can  we 
then  accept  a  hypothesis  and  subjective    impressions    open   to 


372  PERSEVERANCE:    STANDFASTNESS ;    STEADFASTNESS. 

such  grave  mistakes  '  Or,  may  we  treat  the  biblical  books  as 
the  pieces  of  a  Chinese  puzzle,  to  be  put  here  and  there  accord- 
ing to  the  feeling  and  taste  of  each  one  ?  In  a  scientific  point  of 
view  the  consequences  of  this  course  are  most  disastrous.  The 
most  interesting  and  important  documents  concerning  the  first 
civilization  of  Asia  are  willingly  given  up.  The  advantage  of 
beginning  anew  and  going  on  will  not  compensate  for  this  loss. 
Prof.  C/ias.  De  Harlaez. 


PERSEVERANCE ;  STANDFASTNESS  ;  STEADFAST- 
NESS. 

Assured  by  God's  pledges,  and  demanded  of  the  believer. 
A    Practical    Theme   of    great   breadth,  of   the   deepest    interest   and 
moment. 


Assurance  in  many  forms. 

1  Sam.  2  :  9.  The  Lord  will  keep  the  feet  of  His  saints.  III.  251. 
Ps.  16  :  8.  I  shall  not  be  moved.  IV.  120.  Ps.  57  :  2.  God 
performeth    all    things     for     me.   IV.  400.  Ps.  73  :  23,  24. 

Thou  hast  holden,  shalt  guide  and  receive  me.  V.  11.  Ps. 
121  :  7.  Shall  keep  thy  soul.  V.  363-368.  Ps.  138  :  8.  The 
Lord  will  perfect  that  which  concerneth  me.  V.  437,  8.  Isa. 
27  :  3.  I,  the  Lord,  will  keep  it  night  and  day.  VIII.  132. 
Jer.  32  :  40.  Ezek.  36  :  7.   IX.  John  8  :  31,  32.  X.  315. 

John  10  :  28,  29.  No  one  shall  snatch  them  out  of  My  (the 
Father's)   hand.   X.  341,  Rom.  8  :  1,  2,  28-37.   No  condem- 

nation,   etc.     XI.  232,  3.    240-243.  1  Cor.  10  :  13.    God   will 

not  suffer  to  be  tempted  above  that  ye  are  able  to  bear.  XI. 
308,  9.  Phil.  1  :  6.  He  that  hath  begun  a  good  work  in  you 
will  perfect  it.  XI.  445,  6.  2  Tim.  1  :  12.  He  is  able  to  guard 
that  which  I  have  committed  unto  Him.  XL  531.  2  Tim. 
2  :  19.  The  firm  foundation  of  God  standeth.  XL  534. 
2  Tim.  4  :  18.  The  Lord  will  deliver  and  save.  XI.  542. 
Heb.  12  :  2.  Jesus,  the  author  and  perfecter  of  our  faith.  XI. 
604.  1  Pet.  1  :  5.  Guarded  by  the  power  of  God  through 

faith.  XI.  646.  1  Pet.  5  :  10.    God    shall    Him.self    perfect, 

stablish,    strengthen  you.   XI.  669.  2  Pet.  2  :  9.  The  Lord 

knoweth  how  to  deliver  the  godly  out  of  temptation.  Rom. 
14  :  4.  God    able    to    make   him    stand.  Jude  24.  Able    to 

guard  you  from  stumbling,         1  Cor.  1  :  8.  Who  shall  confirm 


PERSEVERANCE;    STANDFASTNESS ;    STEADFASTNESS.  373 

you  to  the  end,  that  ye  be  unreprovable  in  the  day  of  our 
Lord   Jesus    Christ.  XI.  279.  2  Cor.  1  :  10.  Who   delivered 

us,  and  doth  deliver  ;  in  whom  we  trust  that  He  will  also  still 
deliver  us.   XI.  347.  Eph.  1:13.  In  whom,  having  believed, 

ye  were  sealed  with  the  Holy  Spirit  of  promise,  which  is  an 
earnest  of  our  inheritance.  XI.  417.  Phil.  3  :  12.  I  press  on 
that  I  may  apprehend  that  for  which  I  was  apprehended 
(grasped)  by  Christ  Jesus.  XI.  459.  1  Thes.  3:13.  To  the 
end  He  may  establish  your  hearts  unblamable  in  holi- 
ness before  our  God  and  Father.  2  Thes.  3  :  3.  The  Lord 
is  faithful,  who  shall  stablish  you,  and  guard  you  from  the 
evil  one.  1  John  2  :  27.  The  anointing  which  ye  received  of 
Him   abideth   in  you.  1  John  3  :  9.   Whosoever  is  begotten 

of  God  doeth  no  sin,  because  His  seed  abideth  in  him.  XL 
692.  Ps.  119':  117.  Hold  Thou  me  up,  and  I  shall  be  safe. 
V.  337.  Luke  22  :  32.  I  have  prayed  for  thee  that  thy  faith 
fail  not.  1  Pet.  5  :  10,  12.  The  God  of  all  grace  shall  Him- 

self perfect,  stablish,  strengthen  you.  XI.  669. 

Steadfastness  Demanded  of  the  Believer.    Various 
particulars. 

1  Cor.  15  :  58.  Wherefore,  be  ye  steadfast,  unmovable, 
always  abounding  in  the  work  of  the  Lord,  forasmuch  as 
ye  know  that  your  labor  is  not  in  vain  in  the  Lord.  XI. 
341,  1  Cor.  16  :  13.  Watch  ye,  stand   fast  in  the  faith, 

quit  you  like  men,   be  strong.   XI.  344.  2   Cor.  1.  :  24. 

By  faith   ye  stand.  XI.  350.  Gal.  5:1.  With   freedom 

did  Christ  set  us  free  ;  stand  fast  therefore.  XI.  404. 
Eph.  4  :  14.  Be  no  longer  children,  tossed  to  and  fro  and 
carried  about  with  every  wind  of  doctrine.  XI.  429. 
Eph.  6  :  10-18.  Be  strong  in  the  Lord,  and  in  the  strength 
of  His  might.  Put  on  the  whole  armor  of  God,  that  ye  may 
be  able  to  stand  against  the  wiles  of  the  devil.  That 
ye  may  be  able  to  withstand  in  the  evil  day,  and,  having 
done  all,  to  stand.  XI.  443.  Phil.  1  :  27.  Stand  fast  in 
one  spirit,  with  one  soul  striving  for  the  faith  of  the  Gos- 
pel. XI.  449.  Phil.  4  :  1.  Stand  fast  in  the  Lord. 
Phil.  2  :  12.  Work  out  your  own  salvation  with  fear  and 
trembling,  for  it  is  God  which  worketh  in  you  both  to 
will  and  to  work.  XI.  453.  Col.  1  :  23.  Continue  in  the 
faith,  grounded  and  steadfast.  Col.  4  :  12.  That  ye 
may  stand  perfect  and  fully  assured  in  all  the  will  of  God, 
1  Thes.  3  :  8.  We  live  if  ye  stand  fast  in  the  Lord.  XI. 
488.  2  Thes.  2:15.  Stand  fast,  and  hold  the  traditions 
which  ye  were  taught.  XI.  402.  Epistle  to  the  Hebrews 
a   continuous    plea   for    steadfastness   and    perseverance, 


3?4  PERSEVERANCE ;  8TANDFASTNESS ;    STEADFASTNESS. 

based  upon  the  salvation  wrought  by  the  Son  of  God,  as 
Mediator,  Sacrifice,  Saviour  from  Sin,  and  Welcoming 
Sovereign  in  the  Heavenly  Gathering.  Notably,  chapters 
3,  4,  6,  10-13.  1  Pet.  5  :  8,  9.  Be  sober,  be  watchful  :  your 
adversary  the  devil  walketh  about  ;  whom  withstand 
steadfast  in  your    faith.  XI.  668.  2  Pet.  1  :  4-11.   Pre- 

cious and  exceeding  great  promises,  that  through  these  ye 
may  become  partakers  of  the  Divine  nature,  having  es- 
caped the  corruption  that  is  in  the  world  by  lust.  For  this 
cause  adding  on  your  part  all  diligence,  in  your  faith  sup- 
ply virtue,  etc.  .  .  .  Give  the  more  diligence  to  make 
your  calling  and  election  sure  ;  for  if  ye  do  these  things 
ye  shall  never  stumble.  XI.  670-672.  Also  read  XI.  661, 
last  paragraph. 

The  New  Testament  exhortations  to  steadfastness  and  en- 
durance to  the  end  find  abundant  and  emphatic  illustra- 
tion in  all  the  better  men  and  women  of  the  Old  Testa- 
ment History,  alike  in  the  times  of  Patriarchs,  of  the 
Exodus  and  Wanderings,  of  Judges,  Kings  and  Prophets. 
A  main  and  vital  purpose  of  the  detailed  personal  histo- 
ries is  to  inculcate  the  lesson  needed  by  all  in  all  time,  that 
the  only  fulfilled  and  compensated  life  is  that  which  holds 
on  unwaveringly  in  the  way  of  obedience  and  trust,  of 
humility  and  truth,  of  submission  to  Divine  ordering,  and 
of  unswerving  fidelity  in  all  appointed  service,  unto  the 
end  of  the  testing  period. 

God's  Part  and  Man's  Part  in  this  momentous  matter  of 
Steadfastness  or  Perseverance  find  still  further  and  larger 
exposition  and  illustration  in  the  passages  cited  upon 
pages  16  and  17,  under  Agency,  Divine  and  Human. 
Than  this  Theme  of  Agency,  none  other  is  of  greater 
practical  moment,  and  none  demands  more  careful  and 
frequent  consideration  and  regard.  Both  Themes,  Agency 
and  Perseverance,  are  based  upon  the  same  facts  of  de- 
manded human  action  and  Assured  Divine  co-operation. 

[We  hold  out  because  Christ  holds  us.  It  is  not  our  grip  on 
Him  that  counts,  but  His  grip  on  us.  "We  stand  by 
faith,"  but  it  is  in  Him.  He  is  able  "  exceedingly  abun- 
dantly" to  make  us  stand.  And  we  go  on  in  Him  and 
grow  in  Him.  Christ  also  fights  through  His  people  ; 
subdues  kingdoms  and  works  righteousness  thus.  Their 
words,  echo  of  His.  sweep  the  world,  causing  empires  of 
wrong  to  totter  and  fall.  In  Christ  the  Christian  is 
always  mightier  than  even  his  most  extravagantly  san- 
guine thought.  His  deeds  beat  his  hopes,  because,  be- 
yond his  sight,  Christ  puts  the  pith  of  efficiency  in  those 
deeds.  Always  "above  all"  that  the  believer  "  asks  or 
thinks  "  is  Christ  able.     The  Church  can   do,  and  Chris- 


PRAISE  375 

tians  can  do  all  that  Christ  can  do,  because  it  is  in  His 
plan  and  according  to  His  order  to  come  to  results  or 
fruits  only  through  them.  "  Earthen  vessels"  they,  poor 
shards  often,  but  oh,  the  "  excellency  of  the  power" — may- 
be !  The  almightiness  of  the  eternal  God,  irresistible  in 
grace,  dwells,  at  least  as  a  possibility,  in  and  upon  and 
along  with  these  poor  vessels.  We  as  Christians  have  all 
things  in  Christ,  are  the  sons  of  God  in  Him,  and  have  all 
wisdom,  truth,  and  grace  in  Him.      IV.  J.  Skillman.'] 


PRAISE. 

Bless.    To  DecLare  Blessed  or  to  Glorify. 

God  to  be  Praised  with  Mind  and  Heart.     Ps.  47  :  6. 

Sing  praises  with  understanding.   IV.  340.  Ps.  96  :  4.   Greatly 

to  be  praised.  Deut.  10  :  21.  He  is  thy  praise  and  thy  God. 
Ps.  108.   All  that  is  within  me  bless.   V.  180.  Ps.  9  :  1.   With 

my  whole  heart.   IV.  87. 

With  the  Voice  in  ascription  and  thanksgivinj?,  in 
prayer  and  song.  Ps.  96  :  2.  Sing  forth  from  day  to  day. 
V.    149.  Ps.   105  :  2.    Sing  psalms  unto   Him.  Ps.   100  :  4. 

Ps.  57  :  7.  I  will  sing  praises.  IV.  401,  2.  Ps.  34  :  1.  Praise 
continually  in   my    mouth.  Ps.   51  :  15.  Ps.   63  :  3,   5.    IV. 

428-430.  Col.   3  :  16.   With  psalms  and  hymns  and  spiritual 

songs,  singing  with  grace  in  your  hearts.  XI.  480.  Illus.  Christ 
and  His  apostles.  Matt.  26  :  30. 

All  should  praise,  every  day,  at  all  times  and  in  all 
experiences,    while    life   lasts    and   foreverniore. 

Ps.  67  :  3,  5.  Let  all  the  peoples  praise  Thee.  IV.  450,  451.  Ps. 
145  :  2.  Every  day  will  I  bless  Thee.  V.  472.  Ps.  35  :  28.  IV. 
261.  Ps.  92  :  2.  V.  126.  Ps.  34  :  1.  At  all  times.  Isa. 
61  :  3.  Garment  of  praise  for  heaviness.  Acts  16  :  25.  Paul 
and  Silas  sang  praises   to  God.   XI.   116.  Ps.  113  :  3.   V.  255. 

Ps.  104  :  33.  I  will  sing  praise  as  long  as  I  live,  while  I  have  any 
being.  V.  201.  Isa.  51.  Come  with  singing  unto  Zion.  VIII. 
269.  Ps.  86  :  12.    V.  84. 

Praise  is  good,  fitting'  to  the  upright  and  the  grate- 
ful.    Ps.  147  :  1.   Good,  pleasant,  comely.   V.  485.         Ps.  33  :  1. 


376  PRAISE. 

Comely  for  the  upright.  IV.  247.  Ps.  135  :  3.  Pleasant,  lovely. 
V.  422.'  Ps.  92  :  1.  Good.  V.  126.  (Song,  Sacred  and  Secular, 
V.  483.) 

Prompted  in  part  by  experience  of  goodness  and 
mercy,  but  mainly  by  tlie  vision  of  God's  great- 
ness, holiness  and  excellence.  Ps.  lie  :  12-14.  For 
all  His  benefits.  V.    267,   8.  Ps.    103  :  2-8.    V.     180-187.   Ps. 

106  :  1,2.   V.  211.  Ps.  71  :  6-8.  IV.   475.  Ps.  138  :  2.    For 

thy   loving-kindness    and    truth.   V.    435.   IV.   402,  408,  9.  Ps. 

95  :  1-7.  V.  140-142.         Ps.   98  :  1-6.  V.  160.  Ps.  145  :  3-21. 

V.    471-478.  Ps.    147  :  4-20.   V.    486-491.  Ps.    99  :  3,  5,  9. 

Praise,  for  He  is  holy.  V.  162,  3. 

Its  high  place  and  value  illustrated  by  its  effects. 

2  Chron.  20  :  22-30.   VII.  295,  6.  2  Chron.  29  :  27.   VII.  339. 

God  is  praised  by  all  His  works.  Ps.  19  :  1-4.  Heavens 
declare  the  glory  of  God.  IV.  147,  8.  Ps.  103  :  21,  22.  All  His 
works  in  all  places.  V.  187.  Ps.  104  :  35.  V.  202-205.  By  the 
heavenly  Host.  Luke  2  :  13.  Rev.  5  :  9.  XI.  741.  Rev. 

7  :  9-12.    V.  747. 

Hence  the  impassioned  call  to  Praise.     Ps.  103  :  20-22. 

V.  186.  Ps.  135  :  19-21.  V.  425.  Ps.  145  :  21.  All  flesh  bless 
His  holy  name  forever.  Ps.  146  :  1,  2.  V.  479-483.  Ps. 
148  :  1-14.   V.  492-496.  Ps.  150  :  1-6.   V.  500-502. 

Praise  and  Thanksgiving. 

In  its  highest  and  truest  significance.  Praise  is  the  instinctive 
outburst  of  adoring  worship  that  rises  from  a  pure  creature 
spirit  at  the  knowledge  and  vision  of  an  Infinite,  Self-existent, 
All-Creative,  and  Sovereignly  Ruling  God,  a  God  of  Holiness, 
Justice,  Goodness  and  Truth.  It  occupies  a  higher  vantage- 
ground  than  Thanksgiving,  since  it  represents  only  the  soul's 
reverent  homage  and  appreciative  adoration  for  God  in  Him- 
self, as  He  is  in  His  eternal,  glorious,  perfect  and  blessed 
Being,  utterly  without  thought  of  the  good  He  bestows  upon 
the  worshiping  recipient  creature.  The  offering  of  Praise, 
therefore,  is  the  one  spontaneous  act  of  the  human  soul,  un- 
affected by  promise  of  good  and  uninfluenced  by  expectation 
of  return  for  service.  As  thus  unmixed  with  any  thought  of 
self.  Praise  is  the  highest  expression  of  honor  to  God,  and  it 
brings  the  purest  and  loftiest  element  into  the  soul's  com- 
munion with  God.  In  both  Testaments  it  is  characterized  as 
an  "  offering"  or  "  sacrifice"  by  which  God  is  glorified.  Ps. 
50  :  14,  23.    IV.  359-362.  Heb.  13  :  15.    XI.  615. 


PRAYER.  377 

Joined  with  the  tenderer  and  sweeter  note  of  Thanksgiving  for 
ineffable  and  unlimited  "goodness  and  mercy,"  Praise  is  the 
one  revealed  employment  of  the  sinless  and  redeemed  hosts  in 
the  Heavenly  Presence.     Rev.  chapters  5,  7,  14. 

Of  all  high  privileges  and  imperative  obligations,  it  would  seem 
that  this  supreme  privilege  is  least  appreciated,  this  vital  duty 
least  regarded  by  many  true  believers,  to  their  lack  of  spiritual 
energy,  comfort,  fruitfulness  and  joy. 


PRAYER. 

Call;  Cry;  Supplication. 
Comprehensively,  Communion  with  God. 

Essentially,  Prayer  is  the  glad,  grateful  and  heartfelt  response  of 
the  believer  to  God's  proffer  to  meet  and  commune  with  Him. 
In  this,  as  in  all  that  transpires  between  God  and  man,  it  is  God 
who  takes  the  initiative  and  invites  the  outpouring  of  all  that  is 
in  the  heart  into  His  sympathizing  ear.  Two  impressive  texts 
assure  us  upon  these  points. 

(1)  Ex.  25  :  22.  I  will  meet  with  thee,  and  I  will  commune  with 
thee  from   above   the   Mercy-seat,  from  between  the  two  cheru- 

.bims.  II.  300.  This  "figure  of  the  true"  (Heb.  9  :  24),  the 
blood-sprinkled  Mercy-seat,  the  "throne  of  grace"  (Heb.  4  :  16), 
bespeaking  atonement  (covering)  of  sin,  still  applies  to  us  with 
all  its  blessed  meaning  and  results,  while  it  finds  full  and  abid- 
ing realization  in  the  perfect  communion  of  heaven.  Note  :  God 
comes  to  meet  and  commune  with  the  believer  on  the  Mercy- 
seat.  But  the  unbeliever  goes  to  meet  with  God  upon  the  Judg- 
ment-seat. 2  Cor.   5  :  10.  Rev.   20  :  11,  12. 

(2)  Ps.  62  :  8.  Trust  in  Him  at  all  times  ;  pour  out  (empty)  your 
heart  before  Him.  IV.  418,  9.  Ps.  42  :  4,  8.  I.  pour  out  my 
soul.  IV.  313,316.  In  public  or  private,  the  communing  soul 
must  feel  and  be  alone  with  God.  Matt.  6  :  6.  Pray  in  secret. 
X.   156. 

Name  and  Mediation  of  Christ,  the  basis  of  access 
to  Grod,  and  the  ground  of  faith,  boldness  and 
hope  in  prayer. 

Ask  in  My  Name.  John  14  : 6,  13,  14.  X.  481-483.       John  16  :  24, 
26.  X.   502,   3.  1    Tim.  2  :  5.  One    Mediator   between   God 


378  PR  A  YER. 


and  man,  the  Man  Christ  Jesus.  XI.  510.  Eph.  2  :  18. 
Through  Him  (Christ)  we  have  access  to  the  Father.  XI.  422. 
Heb.  13  :  15.  Through  Him  offer  sacrifice  of  praise  continu- 
ally, the  fruits  of  lips  which  make  confession  to  His  Name. 
XI.  615.  Rom.  8  :  34.  Maketh  intercession  for  us.  XI.  242, 
Heb.  T  :  25.  Ever  liveth  to  make  intercession.  XI.  580.  Eph. 
3  :  12.  In  whom  we  have  boldness  and  access  in  confidence 
through  our  faith  in  Him.  Heb.   5  :  14,  16.   Having  a  great 

High  Priest,  Jesus  the  Son  of  God,  let  us  draw  near  with  bold- 
ness unto  the  throne  of  grace,  that  we  may  find  grace  to  help 
us  in  time  of  need.   XI.  569-571. 


The  Holy  Spirit   Inspirer  and  Helper  in  prayer. 

Jude  20.   Praying  in  the  Holy  Spirit.   XI.  710.  Eph.  2  :  IS.  We 

have  access  b)^  one  Spirit  to  the  Father.  XI.  422.  Rom.  8  :  26. 
The  Spirit  helpeth  our  infirmity  ;  for  we  know  not  how  to  pray 
as  we  ought.  XI.  239.  Zech.  12  :  10.  I  will  pour  the  Spirit  of 
grace  and  of  supplications.  IX.  603.  Eph.  6:18.  Praying  in 
the  Spirit.  XI.  444.         Ps.   80  :  18.   Quicken  us  and  we  will  call. 


Normal  Attitude  and  Action  of  the  soul  in  prayer 
with  reference  to  the  Persons  <»f  the  Trinity. 

This  is  definitely  declared  in  Eph.  2  :  18.  For  through  Him 
(Christ)  we  have  our  access  by  (or  in)  one  Spirit  unto  the 
Father.  XI.  422.  As  fully  shown,  in  the  two  preceding  para- 
graphs, Christ's  Name  and  Mediation  constitute  the  basis  of 
access,  and  the  Holy  Spirit  is  our  efficient  Inspirer  and  Helper 
in  thought,  feeling  and  expression.  Christ  reveals  the  Father 
and  is  the  Advocate  and  Intercessor  with  the  Father.  The  Holy 
Spirit  reveals  Christ  in  His  mediating  and  saving  offices,  shows 
to  us  all  our  needs  supplied  in  Him,  and  thus  illumines,  inspires 
and  aids  our  utterance  in  prayer.  Thus  in  our  intelligent, 
heartfelt,  and  acceptable  praying,  we  listen  for  the  voice,  we 
heed  the  leading  and  accept  the  influence  of  the  Spirit,  we  plead 
the  name  and  the  meritorious  work  of  Christ,  and  we  ask 
the  Father. 

Yet  we  are  privileged  to  address  our  prayer  alike  to  the  Father, 
to  the  Lord  Jesus  Christ,  and  to  the  Holy  Spirit,  according  to 
the  natural  play  of  our  thought  or  feeling  respecting  the  things 
desired,  and  the  special  relation  of  the  Three  Persons  to  par- 
ticular objects  of  aspiration  or  need.  But  even  in  such  specific 
form  of  address,  no  thought  of  severance  should  be  allowed. 
Read  X.   589,  590. 


PRATER.  379 


Constituents  or  Parts  of  Prayer. 

(1)  Praise,  including  Ascriptions  of  Honor,  Holiness,  Majesty, 

Might,  Blessing  and  Glory,  and  Expressions  of  Adoration, 
Homage,  Reverence  and  Devotion.  All  these  are  command- 
ed and  illustrated  in  the  Psalms,  in  the  recorded  prayers  of 
the  Old  and  New  Testament,  and  in  the  celestial  pictures  of 
the  Apocalypse. 

(2)  Thanksgiving.   This  too  is  repeatedly  demanded  and  ex- 

pressed by  Psalmists,  Prophets,  and  Leaders  in  the  O.  T., 
and    commended    in   the  New.  Phil.   4  :  6.    In  everything 

with  thanksgiving  let  your  requests  be  made  known  unto 
God.   XI.   463.  Col.   3  :  15,   17.   And    be  ye  thankful.  XI. 

479.  Eph.    5  :  20,   Giving    thanks    always  for  all  things. 

XI.  438.  Col.  2  :  7.  Abounding  in  thanksgiving.  Ps. 
100  :  4.  Be  thankful  unto  Him.  V.  168.  Ps.  50  ;  14.  Offer 
unto  God  thanksgiving.    IV.   359. 

(3)  Penitent  Confession,  l    John   1:9.  If  we   confess   our 

sins,   God    is  faithful   to  forgive.   XI.   683.  Prov.   28  :  13. 

VI.  413.  Ps.   32  :  5.  I  said,  I  will   confess  my  transgres- 

sions, and  Thou  forgavest.  IV.  241.  Ps.  51.  IV.  363-371. 
Isa.   6  :  5.   VIII.   44. 

(4)  Snpplication    (Asking,    Entreaty),  including  In- 

tercession. This  is  the  chief  constituent  of  Prayer. 
In    O.    T.   God   says,    Call   upon    Me.  Ps.   50  :  15.    IV. 

359.  Ps.    91  :  15.   V.   123.  Ps.   105  :  1,4.      Seek    His 

face    evermore.   V.   207.  Isa.    65  :  24.   VIII.   380.  Jer. 

33  :  3.  Call  unto  Me,  and  I  will  answer  thee.  VIII.  553. 
Matt.  7  :  7,  8.  Ask,  and  it  shall  be  given  you  ;  for  every 
one    that   asketh    receiveth.   X.   166.  1    Tim.   2  :  1,    2.    I 

exhort  that  supplications,  intercessions  be  made  for  all.    XI. 
510. 
Responsive   to   and    more  fully    interpreting   these    Constitu- 
ents of  Prayer,  we  note  the 


Attitude  and  Spirit  of  the  Accepted  Suppliant,  sug- 
gesting the  Conditions  of  Acceptable  Prayer. 

1.  Reverent  Praiseful  Recognition  of  God's 
Greatness  and  Majesty,  His  Holiness  and 
Justice,   His    Love    and    Truth.     Ps.  89  :  7,  8. 


380  PRATER. 

V.    96.  Ps.   95  :  3,   6.   V.   141.  Ps.  96  :  8,  9.  V.    151,  2. 

Ps.  99  :  5,  9.  V.  162,  3.  Ps.  108  :  4,  5.  V.  224.  Ps.  Ill  :  9 
V.    245. 

2.  Thankfulness    for    Providential    Goodness    and 

Pardoning  Mercy.       Ps.  103  :  1-13.  V.  180-1S3.      Ps. 

107.  V.  216-223.  Ps.  121:1-4.  V.  363-368.  Ps.  139:10. 
V.  445.  Ps.  145.  V.  471-478.        Ps.  147  ;7-ll.   V.  486-488. 

1  Chron.   29  :  11-13. 

3.  Feeling  of  Dependence  and  Need,  with  penitent 

Sense    of    Unworthiness    and     Sin.       Ps.   51  :  17 

Sacrifices  of  God  a  broken  and  contrite  heart.  IV.  374. 
Ps.  86  :  1.  Answer  me,  for  I  am  poor  and  needy.  V.  80. 
Ps.    102  :  17.  V.  178.  Ps.  130  :  3.  V.  400.  Luke  18  ;  13. 

God  be  merciful  to  me,  the  sinner.  X.  384.  2  Cor.  3  :  5. 
Not  sufficient  of  ourselves  to  think  anything.  XI.  353. 

4.  Humble  Submission  and  Obedient  Self-surrender, 

Ps.  119:94.   I  am  thine,  serve  me.  V.  325,  6.         Ps.  119:146. 

V.  349.  Ps.  119  :  176.  I  have  gone  astray  ;  seek  Thy  ser- 
vant. V.  357.  Job  34  :  32.  I  will  do  iniquity  no  more.  VI. 
181.        iniis.  Jacob.  Gen.  32  :  9-12.   I.  465.        Job  42  :  5,  6. 

VI.  22U.  Isa.  6  :  5-8.  VIII.  43,  44.  Prodigal.  Luke 
15  :  17-21.  X.  370,  Also  1  John  3  :  22.  We  receive  because 
we  keep  His  commandments.   XI.  694. 

5.  Heart-Trust  in  Christ,  and  Assured  Reliance  on 

the  promises  of  God  to  hear  and  answer.  Matt. 
9  :  29.  According  to  your  faith  be  it  unto  you.  X.  230. 
Mark  11  :  24,  All  things  ye  ask  in  prayer,  believing,  ye  shall 
receive.  X.  416.  John  14  :  14.  X.  483.  Heb.    11:6, 

He  that  cometh  to  God  must  believe  that  He  is,  and  that 
He  is  a  rewarder  of  them  that  seek  after  Him.  XI.  597,  8. 
James  1  :  6.  Ask  in  faith,  nothing  doubting.  XI,  620. 
I/Ii/s.   Joash.  VII.  238,  242. 

6.  Patient     Expectation,     and    Hopeful,      Assured 

Waiting  upon  God's  time  and  way  of  answer. 

Micah  7:7.     I    wait,    my    God    will    hear.    IX.    489.  Ps. 

123  :  2.  Our  eyes  look  unto  God  until  He  have  mercy.  V. 
373.  Many  Psalms  :  27  :  14.   IV.  211,  212.  37  :  7.   IV. 

276.  39  :  7.  40  :  1.    IV,  297.  52  :  9,  136  :  5. 

V.  402,  3.  119  :  10.    V.  290. 

7.  Pure  Hands,  a  Whole,  True  Heart,  an  Abiding  in 

Christ,  and  a  Christ-serving  life.  Lam.  3  :  41. 
Lift    our   hearts    with    our    hands.   IX.  612.         1  Tim.  2  :  8. 


PEA  YER.  381 

Lifting   up    holy    hands.   XI.  511.  Ps.  119  :  145.   Called 

with    my  whole   heart.   V.  349.  Ps.  145  :  18.   To  all  that 

call  upon  Him  in  truth.  V.  476.  John  4  :  24.  Must  wor- 
ship Him  in  spirit  and  in  truth.  X.  102.  Heb.  10  :  22. 
Draw  near  with  true  heart.  XI.  593.  John  15:7.  If  ye 
abide  in  Me,  and  My  words  abide  in  you,  ye  shall  ask  what 
ye  will.  X.  491.  John  15  :  16.  Ye  should  bring  forth  fruit, 
that  whatsoever  ye  ask.  X.  494.  Heb.  12  :  28.  James 
5  :  16.  The  supplication  of  a  righteous  man  availeth  much. 
XI.  642.  1  John  3  :  20.  We  receive  because  we  do  those 
things  that  are  pleasing  in  His  sight.  XI.  694. 


Hindered  and   Rejected   Prayers.     Causes   and  Ef- 
fects. 

Job  15:4.  Thou  doest  away  with  fear  and  restrainest  devotion 
before  God.  VI.  95.  Job  21  :  15.  What  profit  if  we  pray.  VI. 
121-123.  Job.    God    will    not    hear    vanity.   VI.  184.  Ps. 

66  :  18.  If  I  regard  iniquity  in  my  heart,  the  Lord  will  not  hear. 
IV.  445,  6.  Isa.  59  :  2.  Your  sins  have  hid  His  face  from  you, 
that  He  will  not  hear.  VIII.  340.  Matt.  6  :  7.  Vain  repetitions. 
X.  156.  James  4:3.  Ye  ask  and  receive  not  because  ye  ask 
amiss,     that    ye    may,    etc.   XI.    635.  1   Pet.  3  :  7.   XI.  658, 

1   Tim.  2  :  8.   Without    wrath    and    doubting.    XL  511.  Prov. 

15  :  8.  Of  the  wicked  is  an  abomination  to  the  Lord.  VI.  332. 
Christ's  refusals  :  The  ambition  of  James  and  John.  Mark 
10  :  35.         Vengeance.   Luke  9  :  54.         Acts  1:8. 

Other   Conditions  or   Limitations  to  favorable   re- 
sponse. 

1.  Requests  must  be  in  harmony  Avitli  His  graeious  will 

and  contributor)'  to  His  g^iory. 

1  John  5  :  14.  If  we  ask  anything  according  to  His 
will.  He  heareth  us.  John  14  ;  13.  That  the 
Father  may  be  glorified. 

2.  must  come  from  a  loyal  and  obedient,  forgfiving:  and 

loving;,  and  an  unselflsli,  heart  and  life. 

John  15:7.  If  ye  abide  in  Me,  and  My  words  abide 
in  you,  ye  shall  ask  what  ye  will,  and  it  shall  be 
done  unto  you.  Matt.  6:  15.   If  ye  forgive  not 

men  their  trespasses,  your  heavenly  Father  will 
not  forgive  you.  James  4:3.  Ye  receive  not  be- 
cause  ye    ask    amiss,  that  ye  may  spend    in    your 


382  PRA  YER. 

pleasures.         1  Pet.  3  :  V.   That  your  prayers  be  not 
hindered. 

3.  Answers  willilield  for  lack  of  asking. 

James  4:2.  Ye  have  not  because  ye    ask  not.         Mai. 
3  :  10.   Prove  Me  now  herewith  if   I  will  not  pour  you 
'  out   a    blessing.   IX.  643,  644.         Ezek.  36  :  37.   I  will 

be  inquired  of  to  do  it.  IX.  158-160. 
[I  know  not  which  is  the  greater  wonder,  either  that 
prayer,  which  is  a  duty  so  easy  and  facile,  so  ready 
and  adapted  to  the  powers  and  skill  and  opportuni- 
ties of  every  man,  should  have  so  great  effects  and  be 
productive  of  such  mighty  blessings,  or  that  we 
should  be  so  unwilling  to  use  so  easy  an  instrument 
of  procuring  so  much  good.     Jeretny  Taylor. ~\ 

God  the  Hearer  and  Answerer  of  Prayer,  including 
many  inspiring  and  strengtliening  promises. 

Ps.  10  :  17.    Heard    the    desire.    IV.  95.  Ps.  18  :  6.   IV.  138. 

Ps.  37  :  4.  He  will  give  thee  the  requests  of  thy  heart.  IV.  274. 
Ps.  65  :  2.  Thou    that    hearest    prayer.     IV.  436,  252.  Ps. 

66  :  19,  20.  God  hath  heard.  IV.  446,  447.  Ps.  91  :  15.  He 
shall  call  and  I  will  answer.  V.  123.  Prov.  15  :  29.   Heareth 

the    prayer   of    the    righteous.   VI.  334.  Isa.  45  :  19.    I    said 

not,  Seek  ye   Me   in  vain.  VIII.  238,  9.  Isa.  65  :  24.    Before 

they  call,  I  will  answer  ;  and  while  they  are  yet  speaking,  I 
will  hear.   VIII.  380.         I/Ius.   Dan.  9  :  21.  Jer.  29  :  12.   Ye 

shall  pray  and  I  will  hearken.  VIII.  528,  9.  Matt.  7:11. 
Much  more  shall  your  Father  give  good  things  to  them  that 
ask  Him.   X.  166.  Luke  11  :  13.  X.  328.         Eph.  3  :  20.  To 

do  exceeding  abundantly  above  all  we  ask  or  think.  XI. 
426.  IIIus.   Ex.  2  :  23-25.    I.  582.  Ps.  40  :  1.   IV.  296. 

Ps.   116  : 1,  2.  V.  265.         The  only  limitation,  1  John  5  :  14. 


His  Commfind  and  Invitation  to  Pray,  including 
other  great  and  precious  promises. 

Jer.  33  :  3.   Call  and  I  will  answer,  and  show  thee   great   things. 
VIII.  553.  Ps.  81  :  10.   Open  thy  mouth  wide,  and  I  will  fill 

it.  V.  55-57.  1  Kings  3  :  5.   Ask    what  I    shall    give    thee. 

III.  514-518.  Matt.  7  :  7,  8.  X.  165,  6.  James  4  :  8.  Draw 
nigh  to  God,  and  He  will  draw  nigh  to  you.  XI.  635,  637. 
(See  above,  under  Constituents,  "  (4)  Supplication,"  for 
other  texts.) 


PRATER.  383 

[The  object  of  prayer  is  not  to  inform  God  ;  but  it  is  to  train  us 
in  habits  of  personal  intercourse  with  God,  of  personal  son- 
ship  toward  Him.  We  are  made  for  sonship — sonship  is  per- 
sonal correspondence,  personal,  intelligent  co-operation  with 
God.  It  is  a  gradually  increasing  power  of  familiarity  with 
God  •,  of  intercourse  with  Him,  of  approach  toward  Him  as 
person  to  person.  Thus,  prayer  is  made  necessary  for  us  sim- 
ply in  order  that  by  this  necessity  for  praying,  for  asking,  we 
may  be,  as  it  were,  constrained  again  and  again  to  come  before 
God  and,  by  asking,  familiarize  ourselves  with  Him  ;  and  as 
we  ask,  and  as  we  receive,  grow  into  correspondence,  intelli- 
gent personal  correspondence  with  God  our  Father.  Who 
that  has  prayed  diligently,  and  experienced  an  answer,  does 
not  know  that  that  one  experience  has  done  more  for  the  life 
of  religion  in  his  or  her  soul  than  a  great  deal  of  reading  or 
thinking?  That  consciousness  of  our  relation  to  God  is  a 
thing  which  will  develop  through  all  eternity  ;  but  it  has  its 
beginning  here,  and  the  reason  why  God  makes  things  depend 
upon  our  asking  for  them  is  that  we  may  be  thus  educated 
into  such  personal  intercourse  with  Him  that  that  truth  of 
sonship  may  never  be  merged  and  lost  as  it  is  merged  and  lost 
in  all  that  direction  of  life  which,  unconsecrated  by  prayer, 
moved  away  from  God.      C.  Gore.] 


Subjects  of  prayer,  suggested  directly  and  indi- 
rectly. 

Afoses'    Great  Petition.   Ex.  33  :  19.   II.  261-266.  Wisdom   and 

Knowledge.  2  Chron.  1  :  10.    III.  517,  8.  Blessing  of  God  {]'e.- 

cob).  Gen.  32  :  26-28.  I.  468.  IX.  370-372.  For  the  Church  .- 
Its  Peace.  Ps.  122  :  6.  V.  370.  Its  increase.  Isa.  62  :  7.  VIII. 
360.  Ezek.  36  :  37.   IX.  158-160.  Its  reviving.    Heb.  3:2. 

IX.  516.  Increase  of  its   ministers.   Matt.  9  :  38.   Pray  ye  the 

Lord  of  the  harvest  that  He  would  send  laborers.  (Only  spe- 
cific subject  referred  to  by  Christ.)  For  all  men,  kings,  etc. 
1  Tim.  2:1.   XI.  510.  For  persecutors.   Matt.  5  :  44.     Against 

temptation.  Matt.  26  :  41.  For  wisdom  in  the  life.  Job  34  :  32. 
VI.  181.  James  1  :  6.  XI.  620.  One  for   another.  James 

5:16.  XI.  639,  642.  For  the  preacher  and  the  Word.  2  Thes. 

3:1.  For  correction.  Jer.  10  :  24.    O    Lord,  correct  me,  but 

with  judgment.  VIII.  447.  Indirectly.  Ps.  102  :  17.  He  hath 
regarded  the  prayer  of  the  destitute.  V.  176.  James  5  :  15. 
The  prayer  of  faith  shall  save  him  that  is  sick.  XI.  G41. 
Many  more  subjects  and  suggested  teachings  found  in  the 


384  PRATER. 


Prayers  Recorded  in  the  Bible. 

Prayers  of  the  Old  Testament.  Abraham  for  Sodom.  Gen. 
18  :  23-33.   I.  356,  7.  Jacob's    confession    and   prayer  at  Ma- 

hanaim.  Gen.  32  :  9-12.  I.  464-467.  Jacob  wrestling  at  Peniel. 
Gen.  32  :  24-32.  I.  468-472.  Hoseal2  :  3,  4.  IX.  371,2.  Job 
42  :4-7.  In  Ezek,  14  :  14,  associated  with  Noah  and  Daniel,  as 
men    of    prayer.  Moses  :    At    Rephidim.   Ex.  17.    II.  91,  94. 

Intercession  after  the  Golden  Calf.  Ex.  32  :  11-14.  II,  248-250. 
Second  Intercession.  Ex.  32  :  31,  32.  II.  245.  Third  Interces- 
sion. Ex.  33  :  11-18.  II.  258,  9.  Fourth  Intercession.  Ex. 
34:9.  11.267.  His  Great  Petition,  "  Show  me  Thy  glory," 
and  its  Answer.  Ex.  33  :  19  ;  34:5-9.  11.261-266.  Dis- 
pleased at  Taberah.  Num.  11  :  11-23.  II.  541.  Intercession  at 
Paran.  Num.  14  :  11-25.  II.  551,  2.  Samuel,  as  a  man  of  pray- 
er, linked  with  Moses.  Ps.  99  :  6.  V.  164.  Jer.  15  :  1.  VIII- 
466.  David's  Gratitude  and  Praise.  2  Sam.  7  :  25-29.  III. 
391.  Solomon's  request  for  wisdom.  III.  517.  Dedication 
of  Temple.  III.  552,  558,  570.  Answered.  III.  574.  Elijah. 
VII.  100,  115-117.  Elisha.  VII.  201-203,  205,  164.  Asa. 
VII.  280-282.  Jehoshaphat.  VII.  294.  Hezekiah  and  Isaiah. 
VII.  365-367,  367-369.  Jeremiah.  VII.  444,  445.  Dan. 
9  :  3-19.  IX.  295-298.  Ezra.  VII.  521.  Nehemiah.  VII. 
533.         Amos  7  :  1-6.         Intercession  answered.  IX.  425,  6. 

Prayers  of  New  Testament.    Of  Christ.    See  Christ  on 
Earth.  Publican.    Luke  18  :  12,  13.  X.  384.         First  recorded 

prayer  of  the  Church.  Acts  4  :  24-31.  XI.  33.  Stephen.  Acts 
7  :  59,  60.  XI.  54.  Saul.  Acts  9  :  6.  XI.  63.  Paul  in   Epis- 

tles (to  be  carefully  studied).  Eph.  1  :  15-23.  XI.  417.  Eph. 
3  :  13-19.   XI.  425.  Phil.  1  :  9-11.   XI.  447.  Col.  1  :  9-13. 

XI.  469.         2  Thes.  1  :  3-12.  499.     See  the  Lord's  Prayer. 


God  desires  our  Habitual  and  Unceasing  Communion 
witli  Him. 

1   Thes.  5:  17.    Pray    without    ceasing.    XI.   496.  Eph.  6:18. 

Praying  at  all  seasons.  XI.  444.  Col.  4  :  2.   Continue    sted- 

fastly  in  prayer.  XI.  483.  Rom.  12  :  12.   Continuing  stedfast- 

ly  in    prayer.  XL    261.  Luke    18  :  1.   Men  ought    always   to 

pray.  X.  383.  Christ's  example.  X.  122-245.  See  also  Dan. 
6  :  10.  IX.  265.  Communion  with  God  should  touch  every  chang- 
ing experience.  As  in  genuine  human  fellowship,  thought  and 
feeling  elicited  by  recurring  events  spring  to  natural  expression, 


PRA  TER.  385 

so  should  it  be  with  our  fellowship  with  God,  only  freer  and 
fuller,  as  God  is  nearer,  more  sympathetic  and  responsive. 
Hence,  the  Psalmist's  fervent  conclusion  (Ps.  73  :  28):  "  It  is  good 
for  one  to  draw  near  to  God."  IV.  U  ;  16.  Also  see  Ps.  55  :  17. 
IV.  389.  Ejaculatory  prayer.  Neh.  2  :  4.  I  prayed  to  the  God 
of  heaven.   VII.  533. 


Importunate  boldness  and  impassioned  energy  com- 
mended by  word  and  example. 

Ps.  50  :  15,  Call   and    I  will  deliver.   IV.  360.  Ps.  55  :  22.   Cast 

thy  burden  upon  the  Lord.  IV.  391.  Heb.  4  :  16.  Come  bold- 
ly unto  the  throne  of  grace.  James  5  :  16.  The  energetic 
(working)  prayer  of  a  righteous  man  availeth  much.  XI.  642. 
Matt.  7  :  7.  Ask,  seek,  knock.  X.  165,  328.  Luke  18  :  1-8.  X. 
383,  4.  Ps.  5  :  1,  2.  IV.  64.  (Also  last  notes  of  Ps.  VI.)  Ps. 
18:6.  I  cried.  IV.  138.  Hos.  12  :  3,  4.  IX.  371.  Dan.  2  :  17, 
18.  IX.  230.         Luke  11:5. 

[Whatsoever  it  is  that  presses  thee,  tell  thy  Father  ;  put  over  the 
matter  into  His  hand,  and  so  thou  shalt  be  freed  from  that  di- 
viding, perplexing  care  that  the  world  is  full  of.  When  thou  art 
either  to  do  or  suffer  anything,  when  thou  art  about  any  pur- 
pose or  business,  tell  God  of  it  and  acquaint  Him  with  it  ;  yea, 
burden  Him  with  it,  and  thou  hast  done  for  matter  of  caring  ; 
no  more  care,  but  quiet,  sweet  diligence  in  thy  duty,  and  depen- 
dence on  Him  for  the  carriage  of  thy  matters.  Roll  thy  cares, 
and  thyself  with  them,  as  one  burden,  all  on  thy  God.     Leighton. 

Communion  with  God  was  never  more  needful  than  now.  Fever- 
ish activity  rules  in  all  spheres  of  life.  Christian  effort  is  multi- 
plied and  systematized  beyond  all  precedent ;  and  all  these 
things  make  calm  fellowship  with  God  hard  to  compass.  We 
are  so  busy  thinking,  discussing,  defending,  inquiring,  or  preach- 
ing, and  teaching  and  working,  that  we  have  no  time  and  no 
leisure  of  heart  for  quiet  contemplation,  without  which  the  exer- 
cise of  the  intellect  upon  Christ's  truth  will  not  feed,  and  busy 
activity  in  Christ's  cause  may  starve  the  soul.  Alexander 
McLaren?^ 

Prayer  and  Watching.  Neh.  4:9.  We  made  our  prayer 
and  set  a  watch.  VII.  539,  541,  2.  Ps.  5  :  3.  Will  order  my 
prayer  and  keep  watch.  IV.  64,  5.  Luke  21  :  36.  Matt. 
26  :  41.  Watch  and  pray.  Eph.  6  :  18.  Praying  and  watching 
thereunto  in  all  perseverance.  1  Pet.  4  :  7.  Watch  unto  prayer. 
XI.    662.         Col.    4  :  2.  Watch   in    the   same.    XL    483.  Ps. 

119  :  37.   Quicken  me.  V.  303. 


386  PRAYER. 

Prayer  and  Thanksgiving.  Phil.  4  :  6.  With  thanksgiving. 
Eph.  5  ;  20.   Giving  thanks  always  for  all   things.  Col,  2  ;  7. 

Abounding    in    thanksgiving.         Col.  4  :  2.   With   thanksgiving. 
XI.  483.  1  Thes.  5  ;  16.  In  everything  give  thanks.  1  Tim. 

2  ;  1.    Prayers  and  giving  of  thanks. 

Prayer  and  Forgiveness.  Mark  ll  :  25.  When  ye  pray,  for- 
give. X.  416.  Matt.  6  :  12,  14,  15.  Forgive  as  we  forgive.  For 
if  ye  forgive  -"our  Father  u^ill  forgive.   X.  158. 

Prayer  and  Peace,  Phil.  4:6,  7.  In  everything  by  prayer 
and  supplication  v^'iih  thanksgiving  let  your  requests  be  made 
known  unto  God.  And  the  peace  of  God,  which  passeth  all 
understanding,  shall  guard  your  hearts  and  thoughts  in  Christ 
Jesus.  XL  462,  463. 

Prayer  and  Faith.      See  Faith  and  Prayer,  p.  123. 

United  Prayer.  Matt.  18  :  19,  20.  I  say  unto  you,  that  if  two 
of  you  shall  agree  on  earth  as  touching  anything  that  they  shall 
ask,  it  shall  be  done  for  them  of  My  Father  which  is  in  heaven. 
For  where  two  or  three  are  gathered  together  in  My  name,  there 
am  I  in  the  midst  of  them.  The  first  meeting  for  united  prayer. 
Acts  1  :  14.  These  all  v^rith  one  accord  continued  stedfastly  in 
prayer.   XI.  14. 

Pnhlic  Prayer.  Isa.  56  .-  7.  I  will  make  them  joyful  in  My 
house  of  prayer,  for  Mine  house  shall  be  called  a  house  of 
prayer.  VIII.  317.  First  recorded  Public  Prayer,  Solomon  at  the 
Dedication  of  the  Temple.  III.  555-559.  Afterward  :  Jehosha- 
phat.    2    Chron.  20  :  5-13.   VII.    294.  Neh.   9:4-38,   565-567. 

Heb.  10  :  25.  Not  forsaking  the  assembling  of  yourselves  to- 
gether. N.  T.  Illustrations:  Acts  4:24-31.  Acts  12  :  5. 
Acts  16  :  13-16. 

[The  best  prayers  are  those  which  express,  in  simplest  language, 
the  simplest  needs,  trusts,  and  fidelities  of  the  Christian  soul. 
In  all  highest  acts,  thought  must  go  along  with  feeling,  and  head 
with  heart  ;  yet  it  is  communion  of  affection  and  desire  in  the 
worshiper,  and  not  identity  of  opinion,  that  is  the  bond  of 
worship.  The  church  is  chiefly  and  primarily  a  temple  and  an 
altar,  not  a  school  and  platform  ;  all  its  associations  and  services 
ought  to  appeal  to  the  devotional  nature.  It  is  the  atmosphere 
of  prayer  we  ought  to  seek  and  find  in  the  church  ;  the  vision 
and  peace  which  come  from  communion  with  God  ;  influences 
which  draw  out  every  devout  affection  and  holy  emotion,  and 
quicken  and  nourish  the  eternal  life  in  the  soul.     /.  Hunteri\ 


PEA  YER.  387 

Prayer  a  Rational  Exercise.  [Prayer  is  reasonable  and  a 
rational  exercise  of  the  soul.  If  we  have  a  Father  in  heaven  it 
is  reasonable  that  we  should  come  into  touch  with  Him.  To  be 
perpetually  in  His  presence  and  yet  preserve  a  stolid  silence 
would  be  a  profoundly  irrational  procedure.  Not  to  go  to  God, 
your  Father,  in  your  need,  not  to  ask  His  help,  not  to  cultivate 
His  friendship,  not  to  keep  the  soul  in  fellowship  with  Him,  not 
to  pray,  is  to  act  irrationally  to  the  last  degree.  A  prayerless 
life  is  indefensible  from  any  standpoint.  A  prayerless  man  is  a 
monstrosity,  a  fit  subject  for  our  profoundest  pity  and  commis- 
eration. A  poor  soul  who  thus  goes  into  self-imposed  exile, 
consenting  to  the  severance  of  all  the  ties  which  bind  a  soul  to 
God,  it  goes  without  saying,  is  a  spiritually  impoverished  soul  ; 
without  God  he  is  in  the  world.     S.  G.  Howe.'] 

Prayer  and  Natnral  Law.  [Everywhere  God  works  by 
law,  by  order,  by  method.  But  our  Lord  taught  us  that  prayer 
is  not  the  attempt  to  drag  down  the  divine  operations  to  the 
level  of  our  folly  ;  prayer  is  a  method  by  which  we  lift  up  our  will 
into  correspondence  with  the  methods  of  God.  There  are  stores 
of  blessings  which  God  intends  for  us,  but  which  He  will  not 
give  unless  we  energetically  correspond  with  His  law,  with  His 
method,  by  prayer.  Prayer  is  as  fruitful  a  correspondence  with 
the  method  of  God  as  work — as  fruitful  and  as  necessary.  Some 
things  you  can  obtain  by  work  without  prayer  ;  some  things  you 
can  obtain  by  prayer  without  other  work  ;  some  things  by  the 
combination  of  working  and  praying  ;  but  no  things  at  all  with- 
out your  co-operation  ;  and  co-operation  by  prayer  has  no  kind 
of  rational  difficulty  attendant  upon  it  which  does  not  attend 
equally  upon  co-operation  by  the  method  of  work.  You  have  no 
kind  of  right  to  put  the  reign  of  law  as  an  obstacle  to  prayer  un- 
less you  are  prepared  to  make  the  reign  of  law  an  obstacle  to 
your  doing  anything  to  get  your  own  living.  ...  It  is  true  that 
the  man  of  prayer  who  approaches  the  Father  in  the  name  of  the 
Son,  in  intelligent  correspondence  with  the  divine  kingdom  and 
divine  purpose,  draws  out  of  the  largeness  of  the  love  of  God  in- 
finite stores  of  good  things  which  God  wills  to  give  to  him,  and 
through  him  to  his  family,  his  church,  his  nation,  humanity- 
stores  of  good  things  which  are  there  in  the  providence  of  God 
waiting  to  comfort  him,  but  will  not  be  given  him  except  he 
prays.     C.  Gore.] 


388  PREACHER  AND  PREACHING. 


PREACHER  AND   PREACHING. 

I.  PREACHER,  PROPHET,  EVANGELIST,  AMBAS- 
SADOR : 

One  charged  with  Proclamation  of  the  Word. 

PASTOR,  BISHOP,  ELDER,  MINISTER: 

A  Preacher  charged  with  Pastoral  Care. 

Preacher. 

Gi\  Proclaiiiier,  Crier,  Herald.      Rom.  10  :  14.  1  Tim.  2  :  7. 

Prophet. 

Heb.  Nabi.  Primarily  an  inspired  Preacher.  See  VIII. 
7-11.  Jer.  35  :  15.  Sent  My  servants  the  prophets.  VII. 
414.  Dan.  9  :  6.   Prophets   who  spake    in  Thy  name. — 

Gr.  Frophetes,  Public  expounder.   1  Cor.  12  :  28.   XI.  322. 
Eph.  4  :  11.  XI.  429. 

Evangelist. 

Gr.  An/wuncer  of  good  tidings.  Acts  21  :  8.  Philip  the  evan- 
gelist. XI.  56,  59.  Eph.  4:11.  XI.  429.  2  Tim.  4  :  5. 
Do  the  work  of  an  evangelist.  XI.  541. 

Ambassador. 

2  Cor.  5  :  20.  We  are  ambassadors  for  Christ,  as  though 
God  did  beseech  you  by  us.   XI.  366. 

Pastor. 

Heb.  and  Gr.  Shepherd,  Feeder.  Jer.  3  :  15.  I  will  give  you 
pastors   (shepherds^   VIII.  411-413.  Eph.  4  :  11.   Pas- 

tors and  teachers.      Read  close  of  note.  XI.  429. 

Bishop. 

Gr.  Overseer.  Acts  20  :  28.  XI.  147,  8.  1  Tim.  3  :  1.  XI. 
513. 


PREACUER  AND  PREAGHINO.  389 


Elder. 


Gr.  Presbuteros.  1  Tim.  5  :  17.  Elders  who  labor  in  the 
word  and  doctrine.  XI.  521.  See  above  (Pastor,  Bishop). 
XI.    147,    8,  429.  Titus    1  :  5.   XI.   545.  1    Pet.    5  :  1. 

XI.  666.         Acts  14:  23.   Appointed  elders  in  every  church. 
XI.  103.  First  record  of  appointment. 


3Iinister. 

1  Cor.  3  :  5.  Ministers  by  whom  ye  believed.  XI.  288.  1  Cor. 
4  :  1.  Account  of  us  as  ministers  of  Christ  and  stewards. 
XI.  292.  2  Cor.  3  :  6.  Ministers  of  a  new  covenant.  XI. 
354.  2  Cor.  6  :  4.  Approving  ourselves  as  ministers  of 
God.  XI.  368. 


Called  and  Sent  of  God. 

Personal  consciousness  of  call  and  sense  of  constraint.  Isa. 
6  :  8,  9.  Who  will  go  ?  Here  am  I  ;  send  me  !  Go,  and  tell. 
VIII.  44,  Isa.  62  :  6.  I  have  set  watchman  on  thy  walls. 

VIII.   360.  Ezek.    33  :  7,   8.  Jer.    3  :  15.   I   will  give 

you  pastors  after  Mine  heart,  who  shall  feed  you  with 
knowledge    and    understanding.  VIII.    411-413.  Acts 

20  :  28.  The  Holy  Ghost  hath  made  you  overseers. 
Matt.  28  :  19.  Go  ye  and  teach.  Acts  5  :  20.  Go  ;  stand 
and  speak  to  the  people  all  the  words.  XI.  40.  Sense  of 
constraint  expressed  :  Jer.  20  :  9.  VIII.  496,  7.  1  Cor. 
9  :  16.  Woe  is  unto  me,  if  I  preach  not  the  Gospel.  XI.  306. 
2  Cor.  4:13.  XI.  358,  9.  Ill  us.  Paul.  XI.  170,  1.  Rom. 
1  :  14.    Paul    a    debtor    to    the    world.    XL    198.  Gal. 

1  :  15,  16. 


Fitness  and  sufficiency  of  God. 

2  Cor.  2  :  16.  Who  is  sufficient  ?  XI.  351.  2  Cor.  3  :  5. 
Not  sufficient  of  ourselves  ;  our  sufficiency  is  of  God.  XI. 
353.  2  Cor.  4  :  7-10.  Treasure  in  earthen  vessels.  XL 
358. 


Qualifications : 


Of  character.     Isa.  52  :  11.  Be  ye  clean,  that  bear  the 
vessels  of  the  Lord.  VIII.  274.         1  Tim.  3  :  2-6.  Blame- 


390  PREACHER  AND   PREACHING. 


less,  etc.  XI.  513.  1  Tim.  G  :  11.  XI.  526.  2  Tim.  2  :  22. 
Follow  righteousness,  faith,  love,  peace,  a  pure  heart. 
Vs.  24.  Not  strive,  but  be  gentle,  patient,  in  meekness  in- 
structing those  that  oppose.  XL  535.         Titus  1  :  7-9. 

Of  training.  2  Tim.  2  :  2,  24,  15.  Able  to  teach  others. 
Apt  to  teach.  A  workman  not  to  be  ashamed.  XI.  533,  4. 
2  Tim.  3  :  17.  Furnished  completely  unto  every  good 
work.  Titus  1  :  9.  Able  to  exhort  in  sound  doctrine, 
and    to    convince.    XI.    545.  2    Tim.    2  :  15.    Handling 

aright  the  word  of  truth.  XI.  534. 

Under  the  assnretl  guidance  of  the  Holy  Spirit. 

Mark  13  :  11.  Acts  2:4.  1  Cor.  1:5.  1  Cor. 
2  :  14.  Eph.  6:19. 


Duties. 

2  Tim.  4  :  2.  Preach  the  word  ;  be  instant  in  season  and  out 
of  season  ;  rebuke,  exhort,  with  all  longsuffering  and 
teaching.  XI.  540,  1,  Vs.  5.  Endure  hardship,  fulfill  thy 
ministry.  Titus  2  :  1,  7.  Speak  sound  doctrine.  In  all 
things,  an  ensample  of  good  works.  XI.  547.  1  Tim. 
4  :  12.  An  ensample  in  word,  in  manner  of  life,  in  love,  in 
faith,  in  purity.  XI.  518.  Vs.  15,  16.  Meditate,  give  thy- 
self wholly.  Take  heed  to  thyself,  and  to  thy  teaching. 
XI.  515,  518,  19.  Titus  3  :  9.    Shun  foolish  questionings. 

1  Pet.  5  :  2,  3.  Tend  the  flock  of  God,  not  for  lucre  nor  as 
lording  it,  but  making  yourselves  ensamples  to  the  flock. 
XI.  666,  7.  Jer.  23  :  28.  Speak  My  Word  faithfully. 
VIII.  512.         Ezek.  2  :  7.   IX.  27.         Acts20:27.         Gal. 

1  :  10.  XI.  393.  1  Tim.  4:6.  2  Tim.  2  :  14.  Put  the 
brethren  in  mind.  2  Pet.  1  :  12,  13,  15.  Put  in  remem- 
brance,  though    ye    know.           2    Pet.    3:1,  Jude    5. 

2  Cor.  4  :  2.  B}'  manifestation  of  the  truth  commending 
ourselves  to  every  man's  conscience.  XI.  356,  7.  The 
ideal  minister  :  Mai.  2  :  6,  7.  The  law  of  truth  in  his 
mouth,  walked  with  God,  in  peace  and  uprightness,  turned 
many  from  iniquity.  IX.  631,  2.  Other  duties  involved 
in  his 


Besponsibility. 

Tlie  ministry  a  trust,  l  Thes.  2  :  3.  In  trust  with  the 
Gospel.  XI.  487.  1  Cor.  4:1,2.  Required  that  a  man  be 
found  faithful.  XI.  292.         See  Mystery.         Acts  20  :  27. 


PREACHER  AND  PREACHING.  391 

Declare  the  whole  counsel  of  God.  XL  147.  Col.  1  :  28. 
Admonishing,  teaching  every  man.  1  Cor.  2  :  4.  Not 
with  enticing  words  of  man's  wisdom.  XI.  285.  2  Cor. 
4  :  2.  Nor  handling  the  Word  of  God  deceitfully.  1  Cor. 
.3  :  10.  Let  each  take  heed  how  he  buildeth.  XI.  289. 
Isa.  30  :  10.  Not  right  things,  speak  smooth  things,  de- 
ceits. VIII.  150.  Jer.  13  :  20.  Where  the  flock  given 
thee?  VIII.  458.  Ezek.  3  :  16-21.  IX.  28-30,  142. 
[It  is  easy  to  preach  smooth  things.  The  multitudes  de- 
mand them,  but  we  must  turn  not  aside.  Cry  aloud, 
spare  not,  lift  up  thy  voice  like  a  trumpet,  and  show  the 
people  their  sin — sin  and  death  following  after.  Not  sin 
in  the  abstract,  not  sin  floating  in  the  air  like  the  breath 
of  a  pestilence,  but  sin  abiding  in  human  hearts  and 
making  itself  manifest  in  human  lives.  To  preach  this  as 
it  ought  to  be  preached  is  of  necessity  to  touch  men  at 
the  very  core  of  their  being.     V.  J.  Burrell.'] 


Returns  to  the  faithful  minister. 

A  rightful    claim    to    maintenance.     1   Cor.  9  :  13,  14.    They   who 
proclaim  the  Gospel  shall  live  of  the  Gospel.  1  Tim.  5:18. 

Laborer    is    worthy    of   his    hire.   XI.  522.  1  Thes.  5  :  12,  13. 

Many  special  promises.  Jer.  15  :  19.  VIII.  470.  Dan.  12  :  3. 
Turn  many  to  righteousness  shine  as  the  stars.  IX.  323.  Isa. 
52  :  7.    VIII.  272. 

Summaries    of    Above    Points,    with    others :    Acts 

20  :  17-35.    XI.    145-148.  2   Tim.  4  :  6-8.  XI.   541.    Read 

542.  3. 


II.  PREACHING,  ffeb.  and  Gr. ,  Proclatnation,  Cry.  PROPHECY, 
Gr.,  Public  Exposition.  PREACH,  Heb.,  To  tell  good  tidings  ;  Gr., 
To  call,  proclaim.     P  R  O  P  H  ESY,  Gr.,  To  expound  in  public. 

Subject-Matter  of  Preaching  or  Prophecy.    Read 

VIII.  429.     H.  B.  Smith. 

Comprehensively,  the  Word  of  God. 

Jer.  23  :  28.  Speak  My  Word  faithfully.  VIII.  512-514.  John 
3  :  2.  The  preaching  that  I  bid  thee.  IX.  454,  5.  2  Tim.  4  :  2. 
Preach  the  Word.  XI.  540,  542.         Acts  13  :  5.  Word  of  God. 


392  PREACHER  AND  PREACHING. 

Rom.  10  :  8,  9.  Word  of  faith.  XI.  249.  2  Cor.  5  :  18-20. 
Word  of  reconciliation.  Be  ye  reconciled  to  God.  XI.  363, 
365,  6.         Acts  5  :  20.  All  the  words  of  life.   XI.  40. 

Specifically.  Jesus  Christ,  God  Incarnate,  Cruci- 
fied, Dead,  Buried,  Risen  and  Glorified,  as  the 
only  Source  of  Salvation  and  Eternal  Life. 

Acts  8  :  35.   Preached  Jesus  (as   the    subject  of  Isa.  53).   XI. 
59.  Acts   17  :  3,  18.  Christ    dead,    risen.  XI.  119,  125. 

Luke  24:26.  27,  44-47.  In  all  the  Scriptures  the  things 
concerning  Himself.  X.  568,  569,  582.  1  Pet.  1  :  10,  11. 
Christ  and  salvation  the  theme  of  the  Prophets.  XI.  648. 
Acts  5  :  42.  XI.  39.         2  Cor.  4  :  5.  XI.  357.  1  Cor.  2  :  2. 

Nothing  save  Jesus  Christ  and  Him  crucified.  XI.  284,  5. 
1  Cor.  15  :  3,  4.  Christ  died,  buried,  rose  again.  XI.  331. 
Col.  1  :  28.  Whom  we  preach.  XI.  471.  Eph.  3  :  8.   The 

unsearchable  riches  of  Christ.  XI.  424.  This  defines  the 
Gospel.  1  Cor.  1  :  17,  18,  23,  24.  Gospel,   Word  of  the 

Cross,  Christ  crucified.  XI.  280-282.  Acts  20  :  24.  Gos- 
pel of  the  grace  of  God.  Rom.  1  :  16.  Gospel  of  Christ. 
Eph.  1  :  13.  Gospel  of  your  salvation.  Luke  24  :  47. 
Repentance  and  remission  of  sins  should  be  preached  in 
His  name. 


Design  and  Effect  of  Preaching  Clirist. 

Acts  11  :  14.  Speak  unto  thee  words  whereby  thou  shalt  be 
saved.  1  Cor.  1  :  18-25.  To  us  who  are  being  saved  it  is  the 
power  of  God.  By  preaching  to  save  them  that  believe.  XI. 
280.  Rom.  1  :  16.  It  is  the  power  of  God  unto  salvation  to 
every  one  that  believeth.  Col.  1  :  28.  Admonishing  and 
teaching  every  man  that  we  may  present  every  man  perfect  in 
Christ  Jesus.  XI.  471.  Acts  20  :  21.  Teaching  publicly  and 
from  house  to  house  repentance  toward  God  and  faith  toward 
our  Lord  Jesus  Christ.  XI.  146.  Illus.  Acts  2  :  37.  XI.  23, 
24.  1  Cor.  14  :  3,  4.  He  that  prophesieth  (preacheth)  speak- 
eth  to  edification  (building  up),  to  comfort  and  consolation. 
Edifieth    the    Church.    XI.  329.  Eph.    4:11,12.  XI.  429. 

Promise    and  warning.  Ezek.  3.  IX.  32.  2  Cor.  5  :  11. 

Xr.  364.  Isa.  28  :  13.   VIII.  139.  2   Cor.  2  :  16.   A   savor 

from  death  to  death,  etc.  XI.  351. 


Ifew  Testament  Preachers  and  Preaching. 

Discourses    of  Christ.     To  be  chiefly  studied  for  fullness 
of    subject-matter   and    for    methods    in    the    presentation    of 


PREACUER  AND   PREACHING.  393 

truth.     Note    His    plainness    and    directness  of   speech.     See 
pp.  54-57. 

Substance  of  Apostolic  Serntions. 

Pe/er  :    Acts  2  :  38,  40.  Acts  3:19,  26.  Acts  4  :  10,  12. 

Acts  5  ;  29.  Acts  10  ;  36-43.  Stephen  :  Acts  7  :  38,  51, 

56.         Philip  :  Acts  8  :  35.  Paul :  Acts  13  :  27-39.        Acts 

14:15.         Acts  16  :  31.  Acts  1 7  :  27-31.  Acts  20  :  21, 

24.  Acts  22  :  16.  Acts  24  :  16.  Acts  26  :  16-20. 

[Herein,  six  times  is  the  call  given  to  repent — turn,  seek 
God.  Once,  the  exhortation  is,  Be  converted  ;  thrice,  Be- 
lieve in  Christ  ;  tw^ice,  Be  baptized  in  the  name  of  Jesus 
Christ  :  and  in  each  instance  the  promise  of  the  remission 
of  sins  is  given.  Salvation  by  Jesus  Christ,  and  justification 
through  belief  in  Him,  are  proclaimed  ;  and  the  blessed  as- 
surance that  He  is  at  the  right  hand  of  God  is  given.  The 
example  of  walking  before  God  and  man  in  holiness  of  life 
is  set,  and  the  command  is  left  us,  Do  works  worthy  of  re- 
pentance. 

This  may  be  all  given  in  a  single  sentence  :  Repent  and  be 
converted  ;  be  baptized  in  the  name  of  Jesus  Christ,  believ- 
ing in  Him,  for  the  remission  of  sins,  for  justification,  for 
salvation  ;  serve  God  faithfully.  That  is  the  Apostles'  mes- 
sage to  us  ;  that  is  also  the  substance  of  their  preaching  ; 
that  is  the  Gospel  itself  ;  that  is  the  way  of  life  everlasting. 
Anon. 

One  secret  of  the  prevailing  power  of  the  early  preachers  is 
found  in  their  intense  personal  conviction  of  the  certainty  of 
the  great  and  vital  truths  they  taught.  "I  know  whom  I 
have  believed,"  said  Paul.  "  We  have  seen  and  do  testify," 
said  John.  And  this  conviction  and  assertion  of  certainty 
will  make  irresistible  the  testimony  of  every  consecrated 
preacher  of  Christ.     B.] 

Reach  of  Pulpit  Themes. 

It  should  be  the  maxim  and  rule  of  ministerial  work  that  noth- 
ing that  affects  man  in  his  work,  in  his  recreation  and 
amusement,  in  his  struggles,  in  his  temptations,  in  his  rela- 
tions to  his  fellows,  in  his  ideals  of  beauty,  of  purity,  of  love, 
in  his  destiny  in  time  as  well  as  eternity,  can  ever  be  out  of 
place  in  the  pulpit.  Everything  that  helps  to  develop  in 
man  a  higher  manhood  is  the  special  work  of  the  true  teach- 
er and  minister.     P.  S.  Hidbert. 

There  are  many  social  reforms  that  ought  to  be  advocated 
from  the  pulpit  and  have  their  proper  place  in  the  activities 
of  the  Church.     But  they  must  never  be  permitted  to  crowd 


394  PREACHER  AND  PREACHING. 


Jesus  Christ  from  His  throne,  or  His  cross  from  its  central 
place  in  the  whole  scheme  of  man's  reformation  and  man's 
redemption.  A  clean  house  saves  no  man  who  has  not  a 
clean  heart.  Sin  lies  at  the  bottom  of  human  suffering  and 
wretchedness  ;  the  blood  of  Jesus  Christ  alone  cleanseth 
from  all  sin.      T.  L.  Cuyler. 


Doctrine  the  Essential  Foundation. 

A  religious  movement  with  power  to  lift  up  souls  into  a  true 
spiritual  life  must  have  its  inception  and  progress  in  a  clear 
and  earnest  presentation  of  the  vital  doctrines  of  religion. 
The  order  ot  facts  in  every  such  movement  in  the  history  of 
Christianity  has  been,  first,  a  reformation  of  doctrine,  and 
then,  through  the  truer  doctrine,  a  higher  and  better  moral 
and  spiritual  life.  .  .  .  Such  has  ever  been  and  must  for- 
ever be  the  chronological  order  of  these  facts,  because  it  is 
the  logical  order.  When  souls  move  up  from  a  sinful  life  or 
a  dead  formalism  into  a  true  spiritual  life  they  must  have 
the  necessary  reasons  and  motives  for  such  action.  ...  If 
we  be  consecrated  to  God  in  a  life  of  holy  obedience  and 
love,  it  must  be  for  reasons  of  duty  and  motives  of  spiritual 
well-being  which  are  complete  only  in  the  distinctive  doc- 
trines of  Christianity.  These  doctrines  are  not  mere  intel- 
lectual principles  or  dry  abstractions,  but  living  truths  which 
embody  all  the  practical  forces  of  Christianity.  The  spirit- 
ual life  takes  a  higher  form  under  evangelical  Christianity 
than  is  possible  under  any  other  form,  whether  ritualistic 
or  rationalistic,  because  therein  the  great  doctrines  of  Chris- 
tianity are  apprehended  in  a  living  faith  and  act  with  their 
transcendent  practical  force  upon  all  that  enters  into  this 
life.     /.  Miley. 

It  cannot  be  a  matter  of  indifference,  therefore,  what  doctrines 
we  preach  or  whether  we  preach  any  doctrines  at  all.  We 
cannot  preach  at  all  without  preaching  doctrine  ;  and  the 
type  of  religious  life  which  grows  up  under  our  preaching 
will  be  determined  by  the  nature  of  the  doctrines  which  we 
preach.  .  .  .  When  the  systematic  study  of  Divine  truth  is 
undertaken  as  the  means  of  acquiring  a  thorough  and  pre- 
cise knowledge  of  those  truths  which  are  fitted  to  "  make 
wise  unto  salvation,"  it  will  assuredly  bear  its  fruit  in  the 
preacher's  own  heart  in  a  fine  skill  in  rightly  dividing  the 
word  of  truth,  and  in  the  lives  of  the  hearers  as  a  power 
)vithin  them  working  a  right  attitude  before  God  and  build- 
ing them  up  into  the  fullness  of  the  stature  of  symmetrical 
manhood  in  Christ.     B.  B.   Warfield. 


PREACHER  AND  PREACHING.  395 


Biblical  Method  of  Presenting  Doctrine  the  Best. 

In  my  earlier  years  I  preached  systematic  theology  perhaps 
more  eagerly  than  the  simpler  gospel  of  divine  teaching  and 
promise.  I  believe  to-day  every  one  of  the  doctrines  which 
I  then  felt  it  duty  and  privilege  to  present.  The  evangeli- 
cal scheme  of  truth,  w^ith  its  profound  and  majestic  premises 
of  the  immaculate  purity  of  God,  of  the  perverse  and  rebel- 
ling will  in  man,  of  the  Bible  as  God's  unique  authoritative 
book  for  the  world,  with  its  matchless  discoveries  of  atone- 
ment for  sin,  of  regeneration  by  the  Divine  Spirit,  of  repent- 
ance and  faith  as  essential  conditions  of  the  life  everlasting  ; 
of  the  relation  of  this  life  to  the  immortal  experience  to 
come,  and  of  the  assize  beyond  the  grave,  at  which  personal 
character  shall  finally  appear,  and  personal  destinies  be  de- 
termined— I  hold  this  still,  with  a  faith  that  is  not  weakened 
by  years,  and  that  does  not  waver  before  any  assault.  Ob- 
servation and  experience,  with  the  study  of  Christian  his- 
tory, have  only  confirmed  the  faith  in  which  it  began.  But 
my  conviction  is  strong,  it  strengthens  as  the  years  go  on, 
that  for  the  great  Christian  mind  the  Biblical  way  is  the 
best  way  of  presenting  these  truths  and  the  others  associ- 
ated with  them.     E.  S.  Starrs,  1896. 

The  Preaching  of  Paul.     By  A.  J.  F.  Behrends,  b.D. 

Paul  tells  us  that  in  his  preaching  he  endeavored  to  commend 
the  truth  to  every  man's  conscience  in  the  sight  of  God.  He 
acted  upon  the  assumption  that  the  Gospel  had  an  ally  in 
every  man's  moral  nature  ;  or,  as  we  should  say,  that  every 
man  is  Christocentricin  his  essential  constitution.  The  soul 
is  naturally  the  captive  of  Jesus  Christ  ;  in  Him,  and  in  Him 
alone,  its  needs  are  met.  This  conviction  pervades  the  an- 
cient Christian  literature.  It  is  recognized,  and  made  basic, 
in  the  Alexandrian  doctrine  of  the  Logos  as  the  immanent 
reason  in  the  cosmos.  The  fiery  Tertullian  gives  expression 
to  it  when  he  describes  the  soul  as  naturally  Christian. 
Augustine  affirms  it  when  in  his  Confessions  he  exclaims  : 
"  Thou  hast  made  us  for  Thyself,  and  our  heart  is  restless  till 
it  rests  in  Thee."  There  is  no  flattery  of  human  nature  in 
this.  The  African  theologians  taught  the  moral  corruption 
of  the  natural  man  in  phrases  too  rude  and  sweeping  for 
our  modern  acceptance.  They  did  not  discount  the  bitter 
enmity  of  the  unregenerate  heart.  The  will  was  described 
as  completely  enslaved.  The  depravity  was  total.  None 
the  less  did  they  insist  that  what  was  natural  to  man  was 
also  unnatural  to  him,  and  that  he   was   conscious  of  this 


396  PREACHER  AND  PREACHINO. 

eternal  schism  in  himself.  In  the  Pauline  phrase,  the  law  of 
God  is  written  upon  every  man's  heart,  and  from  its  recog- 
nized authority  there  is  no  release.  It  pursues  the  most  fla- 
grant and  persistent  trangressor.  His  thoughts  perpetually 
accuse  and  condemn  him.  He  is  self-judged,  and  from  that 
self-judgment  he  cannot  escape. 

Therein  lies  the  guilt  of  man  ;  he  is  consciously  without  ex- 
cuse. And  therein  also  lies  the  hope  of  man's  recovery  ;  he 
can  be  saved,  for  whether  condemned  or  saved,  the  divine 
movement  must  secure  self-movement.  Conviction  must  be 
self-conviction  ;  repentance  must  be  voluntary  and  sponta- 
neous ;  captivity  to  Jesus  Christ  must  be  the  captivity  of 
free  self-surrender.  Deliberately  did  Paul  refrain  from  the 
arts  of  enticing  speech.  He  did  not  seek  to  please,  but  to 
convince.  He  did  not  appeal  to  the  ear,  but  to  the  con- 
science, to  the  moral  reason  in  every  hearer,  which  cannot 
be  bribed.  He  knew,  in  bitter  and  prolonged  personal  expe- 
rience, how  unavailing  was  such  an  attempt.  His  rage  had 
only  driven  the  iron  deeper  into  his  soul.  Peace  had  come 
to  him  only  by  faith  in  Jesus  Christ ;  and  he  had  the  ration- 
al audacity  to  assume  that  all  souls  were  alike  ;  that  the 
conscience  in  every  man  was  responsive  to  Law  and  Gospel, 
as  the  vibrating  needle  is  to  the  pole.  Every  preacher  of 
the  Gospel,  at  home  or  abroad,  must  assume  that  ;  taking 
it  for  granted  that  in  every  human  heart  abides  the  witness 
of  God,  that  every  soul  is  made  for  Christ,  and  Christ  for 
every  soul. 

But  the  apostle  does  not  stop  with  this  responsiveness  of  the 
moral  nature  to  the  Gospel.  He  speaks  of  his  preaching 
and  its  results  as  a  demonstration  or  proof  of  the  Spirit  and 
power  of  God,  of  the  moral  omnipotence  of  the  Holy  Ghost. 
The  moral  nature  is  not  regarded  as  autonomous  and  self- 
centered,  but  as  moved  upon  by  the  divine  Spirit.  The 
Gospel  had  an  ally  in  every  human  heart,  but  it  had  also  an 
ally  in  the  Holy  Ghost,  whom  the  creeds  honor  as  the  "  Lord 
and  Giver  of  Life."  The  Gospel  carries  a  message  which  is 
as  true  for  heaven  as  it  is  for  earth,  for  God  as  it  is  for  man. 
In  it  the  righteousness  of  God  is  exhibited,  as  well  as  man's 
salvation  proclaimed  ;  in  fact,  man's  salvation  is  secured 
only  by  the  exhibition  and  communication  of  the  righteous- 
ness of  God.  The  Gospel  is  congruous  to  man's  nature,  and 
it  is  congruous  to  God's  nature.  For  neither  is  it  a  make- 
shift, an  arbitrary  and  artificial  scheme.  It  proclaims  the 
eternal  verities.  It  incarnates  the  wisdom  of  God  ;  and  be- 
cause it  does  this,  it  is  the  power  of  God.  I  have  heard 
ministers  speak  of  "Holy  Ghost  preaching."  I  do  not  take 
very  kindly  to  the  phrase,  but  the  truth  in  it  should  master 
us  all.     The  biblical  doctrine  of  the  Spirit  is  the  most  deli- 


PREACHER  AND  PREACHING.     '  397 

cate  and  difficult  of  all,  and  a  crude  formulation  of  it  has  led 
into  many  vagaries  and  excesses.  The  Holy  Spirit  is  the 
Spirit  of  truth,  of  holiness,  of  reverence,  of  sobriety  and 
soundness  of  mind,  of  self-control,  of  patience,  of  forbear- 
ance and  good  will,  of  humility  and  charity.  It  is  easy  to 
run  into  extravagance  on  such  themes  as  the  baptism  of  the 
Spirit,  the  enduement  with  power  by  the  Spirit,  the  anoint- 
ing with  the  Holy  Ghost,  as  a  specific  gift  to  be  sought  and 
secured.  But  we  cannot  emphasize  too  much  the  necessity 
of  honoring  the  Holy  Spirit  in  the  world's  regeneration,  and 
cultivating  a  lively  confidence  in  His  universal  and  almighty 
alliance  with  us  in  securing  the  triumph  of  the  Gospel. 

If  we  inquire  how  the  apostle  secured  for  his  preaching  the 
exhibition  of  the  power  of  the  Holy  Ghost,  we  shall  find  it 
in  his  statement,  that  when  he  came  to  Corinth  he  had  de- 
termined to  know  nothing  save  Jesus  Christ  and  Him  cruci- 
fied. It  is  plain  that,  under  the  guidance  of  the  Holy  Spirit 
the  one  thing  to  which  Paul  addressed  himself  was  the 
preaching  of  Christ  and  Him  crucified.  He  had  done  this  in 
Galatia,  before  he  came  to  Corinth  ;  he  had  done  this  in 
Damascus,  before  he  went  into  Galatia  ;  and  he  continued 
to  do  this  to  the  last.  The  Holy  Spirit  is  honored  when 
Christ  is  preached  ;  He  is  dishonored  when  anything  else  is 
preached.  Jesus  declared  that  the  office  of  the  Spirit  was  to 
bring  to  remembrance  and  make  plain  the  things  concern- 
ing Himself,  to  reveal  the  place  occupied  by  Him  in  the  eter- 
nal purpose  of  redemption.  And  when  He  defines  the  Spirit's 
vocation  as  convicting  men  of  sin,  righteousness,  and  judg- 
ment. He  associates  these  several  ministries  with  His  own 
person — "  of  sin,  because  they  believe  not  on  Me  j  of  right- 
eousness, because  I  go  to  My  Father,  and  ye  see  me  no  more  ; 
of  judgment,  because  the  prince  of  this  world  is  judged." 

We  are  in  the  habit  of  speaking  of  the  illuminating,  the  quick- 
ening, the  inspiring,  the  comforting  influences  of  the  Holy 
Spirit.  All  this  is  based  upon  the  frequent  comparison,  in 
Scripture,  of  His  agency  to  that  of  light  and  fire.  But  light 
is  not  the  immediate  object  of  sight  ;  it  is  the  medium  in 
vision.  And  here  I  can  do  no  better  than  to  quote  the  felic- 
itous words  of  the  late  Archibald  Alexander  Hodge,  from 
the  sixth  of  his  "  Popular  Lectures  on  Theological  Themes"  : 
"The  rays  of  light  radiated  or  reflected  from  any  surface  to 
another  never  reveal  themselves  ;  they  only  make  manifest 
or  reproduce  by  reflection  the  surface  from  which  they  come. 
Thus  every  one  sees  by  means  of  the  rays  radiated  or  reflect- 
ed the  very  image  of  the  sun  and  moon  in  the  water  and  all 
the  features  of  the  landscape  in  the  mirror.  So  it  is  always 
in  the  work  of  the  Holy  Ghost.  He  never  speaks  of  Him- 
self, but   He  always  receives  of  Christ  and  communicates  to 


398  PREACHER  AND   PREACHING. 

us  the  Christ  and  His  redemptive  grace.  The  rays  of  light 
never  picture  themselves,  but  the  stars  from  which  they 
come.  So  the  Holy  Ghost  never  excites  in  our  conscious- 
ness thoughts  and  emotions  relating  to  Himself,  but  always 
those  which  relate  to  the  Godhead  and  to  the  incarnate 
Christ.  Therefore  it  is,  that  although  the:  Holy  Ghost  in- 
spired the  Scriptures,  and  although  He  is  the  immediately 
present  and  constantly  active  person  of  the  Godhead  in  our 
hearts  and  lives,  yet  there  is  comparatively  little  conspi- 
cuity  given  in  Scripture  and  in  Christian  thought  to  the 
personality  of  the  Holy  Ghost.  He  is  ever  speaking,  yet  not 
of  Himself  but  of  Christ." 

That  is  well  said.  1  do  not  see  how  it  could  be  better  said. 
Holy  Ghost  living  is  Christ  living  in  us.  Holy  Ghost 
preaching  is  the  preaching  of  Christ.  To  be  filled  with  the 
Spirit  is  to  be  full  of  Christ.  To  be  endued  with  the  Spirit 
is  to  be  clothed  with  Christ.  To  be  guided  by  the  Spirit  is 
to  be  guided  by  Christ.  Looking  steadfastly  at  the  face  of 
Christ,  we  are  changed  from  glory  to  glory  by  the  Spirit  of 
the  Lord.  His  beauty  upon  us  and  in  us  ripens  into  the 
graces  of  the  Spirit,  We  must  cleave  to  Christ  because  the 
Spirit  cleaves  to  Him,  dwells  in  Him  in  infinite  measure,  and 
incessantly  proceeds  from  Him.  And  the  preaching  of  the 
Gospel,  which  is   to   be   honored   by    the  demonstration  or 

.  evidence  of  the  Spirit  s  presence  and  power,  must  be  the 
preaching  of  the  incarnate  Son  of  God,  dying  for  the  sins  of 
men,  and  rising  again  for  their  justification.  That  is  the 
Gospel,  and  where  that  is  left  out  the  Spirit  is  hindered  and 
dishonored.  There  may  be  much  that  is  true  and  beautiful, 
there  may  be  a  good  deal  of  sound  theology,  there  may  be 
a  very  beautiful  and  attractive  body  of  precepts,  but  the 
fair  body  has  no  soul  when  Jesus  Christ  is  not  the  beating 
heart.  There  is  no  power  of  God  unto  salvation,  except  in 
that  Gospel  whose  sole  and  supreme  message  is  the  divine 
Christ  as  the  Almighty  Saviour  of  sinners.  That  message 
the  Holy  Ghost  always  honors,  even  when  men  reject  it  ; 
and  He  honors  no  other  message,  though  the  world  applaud. 
It  is  the  living  Christ,  risen  and  regnant,  whom  we  are  to 
preach,  as  did  Paul.  A.  J.  F.  Bchrends. 
See  Hearers  and  Hearing,  p.  190. 

Read  "  Christ's  Trumpet  Call  to  the  Ministry,''  by  D.  S.  Gregory, 
£>.£>. 


Biblical  Preaching  should  be  Historical. 

To   make  biblical   exposition  exclusively   doctrinal  and  ethical  is 
bad   homiletics.     It  must  also  be  in  the  truest  sense  of  the  word 


PREACHER  AND  PREACHING.  399 

historical,  if  it  is  to  be  either  faithful  or  duly  effective.  It  is 
mainl}'  this  historical  aspect  of  revelation  which  is  illustrated 
by  Oriental  discoveries. 

The  Bible,  especially  the  Old  Testament,  is  full  of  history  ;  that  is, 
of  objective  facts  of  wide  and  enduring  significance.  The  Old 
Testament  revelation,  indeed,  is  cast  in  a  framework  of  narrative, 
of  more  than  mere  personal  or  local  interest ;  and  what  is  not 
directly  descriptive  or  commemorative  is  full  of  historical  allu- 
sion. We  may  therefore  assume  antecedently  that  much  of  what 
is  of  a  practical  hortatory  or  ethical  nature  can  only  be  fully 
appreciated  in  the  light  of  the  events  and  the  circumstances 
which  were  the  outward  occasions  of  the  revelation  ;  that  even 
God  Himself  divests  Himself  of  His  garments  of  thick  darkness 
in  conditions  of  time  and  place  ;  and  as  we  apprehend  Him  only 
through  His  ways  to  men,  so  we  must  needs  pay  very  earnest 
heed  to  those  times  and  places  in  which  He,  that  is.  His  truth, 
has  been  revealed.  The  gist  of  the  matter  is,  in  a  word,  to  be  a 
good  biblical  preacher  one  must  be  an  exegete  ;  to  be  a  good 
exegete,  one  must  be  a  historian. 

Inductive  proof  of  the  validity  of  this  position  in  the  region  of 
Oriental  research  abounds  on  every  side.  A  single  concrete 
illustration  may  suffice  to  clear  the  way.  It  shall  be  taken  from 
the  most  instructive  and  spacious  field  of  prophecy.  A  prophecy 
is  an  historical  event,  and  has  to  be  timed,  placed,  and  circum- 
stanced before  it  can  be  understood  or  utilized.  But  every 
prophecy  is  a  disclosure  of  God's  will  concerning  man.  If  it  is 
a  statement  of  what  men  should  do,  it  is  a  moral  and  religious 
truth.  If  it  is  an  announcement  of  what  they  will  do  or  of  what 
is  to  be  done  on  their  account,  it  is  what  we  call  from  the  human 
side  history,  and  from  the  divine  side  Providence.  Now  in  any 
given  case  these  elements  are  found  to  be  inseparably  linked  to- 
gether. We  read,  for  example,  in  Isa.  10:5:*'  Ho  Assyrian, 
the  rod  of  mine  anger  !  in  whose  hand  as  a  staff  is  my  indigna- 
tion." The  rest  of  the  chapter  unfolds  the  wide  historical  and 
providential  perspective  of  which  this  text  is  the  open  gateway. 
Two  nationalities  are  here  involved,  in  each  of  which  the  supreme 
Ruler  of  the  nations  has  deep  concern.  One  of  them  is  the  great 
Assyrian  power.  It  is  now  supreme  in  the  civilized  world.  Its 
supremacy  has  been  gained  by  force,  skillfully  organized  and 
steadily  exerted  as  never  before  in  the  earth's  history.  The 
smaller  kingdoms,  east  and  west,  go  down  before  it  singly  or 
allied,  with  or  without  resistance.  Israel,  one  of  the  lesser 
Western  States,  is  becoming  surely  its  prey.  Upon  Israel  Assyria 
is  to  work  its  will,  almost  to  complete  destruction  (ver.  6).  With 
dramatic  vividness  the  great  king,  Sennacherib,  is  made  to  set 
forth  the  policy  and  might  of  his  empire.  He  claims  invincible 
and  unlimited  power.  And  it  would  seem  as  if  he  does  so  of 
right.      For  who  could  stay  the  force  of  his  onset  .?     Or  what  god 


400  PREACHER  AND  PREACHING. 

coulu  eliver  Jerusalem  out  of  his  hand  ?  So  any  common-sense 
observer  of  the  time  would  have  said.  But  the  situation  was 
grasped  by  one  man  who  was  something  more  than  a  common- 
sense  observer.  He  belonged  to  the  weak  and  prostrate  nation. 
And  yet,  as  a  statesman  and  patriot,  he  declared  that  its  fate  was 
a  well-deserved  punishment,  which  divine  justice  was  meting 
out  by  the  hand  of  the  Assyrian  oppressor.  Singular  also  was 
his  judgment  of  Assyria  itself.  That  puissant  monarchy  was 
now  at  the  summit  of  its  power.  Palestine  was  fairly  within  its 
grasp.  Jerusalem,  the  last  great  stronghold  of  the  West-land, 
was  apparently  about  to  fall  before  his  triumphantly  advancing 
troops  (ver.  28/.).  Egypt  alone  remained  unsubdued.  But  any 
one  of  ordinary  political  sagacity  must  see  that  its  time  also  was 
near  at  hand — as  in  fact  it  did  yield  to  Assyria  in  the  succeeding 
reign,  under  Sennacherib's  greater  son.  Still,  the  Prophet  calmly 
pronounced  Assyria's  doom.  While  "  a  remnant"  of  Israel  was 
to  be  saved  in  perpetuity,  the  boastful,  remorseless,  resistless 
Assyrian  power  was  to  come  to  an  utter  end,  as  soon  as  its  pure 
pose  had  been  subserved.  The  most  astounding  thing  of  all  is 
that  the  prophet  was  right.  It  is  evident  that  he  was  accustomed 
to  walk  with  Jehovah  his  God  on  commanding  heights  of  obser- 
vation and  prevision. 
Such  a  prophecy  as  this  presents  two  broad  aspects,  either  of  which 
looks  straight  and  clear  upon  the  region  of  Oriental  discovery. 
One  of  them  has  to  do  with  God's  providence  ;  the  other  with 
His  moral  revelation.  On  the  one  hand  we  are  impressed  by  the 
conception  held  by  the  prophet  himself  as  to  the  political  move- 
ments of  his  time.  He  seems  to  assert  that  the  most  powerful 
empire  yet  known  to  men  flourished  and  maintained  itself  at  an 
enormous  cost  of  human  life  and  effort,  mainly  in  the  interests 
of  one  of  the  feeblest  of  its  subject  states,  which,  moreover,  it 
was  at  that  time  intending  to  put  summarily  out  of  existence. 
If  this  view  is  correct,  it  would  seem  worth  while  to  inquire 
whether  Oriental  history  generally  did  not  turn  upon  the  same 
apparently  insignificant  issue.  We  are  then  induced  to  seek  and 
inquire  further,  and  that  with  added  interest.  We  observe  that 
the  Old  Testament  abounds  with  references  not  only  to  Assyria, 
but  to  that  other  country  whose  widespread  dominions  antedated 
that  of  Assyria  by  a  score  of  centuries,  and  outlived  it  by  seventy 
memorable  years.  So  we  look  up  next  the  records  of  Babylonia, 
and  find  that  they  run  back  to  the  beginnings  of  the  race,  and 
forward  to  the  close  of  the  ancient  Semitic  domination  and  the 
new  era  under  Cyrus  the  Persian.  In  reading  Old  Testament 
history  and  prophecy  anew  in  the  light  of  all  the  knowledge 
gained  by  this  inquiry,  we  see  the  same  relations  maintained  and 
the  same  lesson  taught.  We  discover,  in  brief,  that  the  whole 
environment  of  ancient  Israel,  which  determined  so  largely  its 
political  and  social  history,  ministered  to  its  providential  destiny  ; 


PREACnER  AND  PREACHING.  4:0 1 

that,  indeed,  according  to  Isaiah's  bold  conception,  the  peoples 
of  Western  Asia  with  which  the  Bible  is  concerned  lived,  and 
moved,  and  had  their  being  largely  for  the  sake  of  little  Israel. 
To  learn  this  lesson,  the  great  lesson  of  all  ancient  history,  secu- 
lar  or  sacred,  we   must  have  a   knowledge  of  the  facts  both  in 
themselves  and   in  their  genetic  development.     Such  knowledge 
is   only   obtainable  through   the  disclosures   of  recent   Oriental 
science. 
But  we  are  still  more  interested  in  Isaiah's  theodicy,  on  the  prac- 
tical ground  that  it  is  a  mode  of  revelation  of  the  moral  and  spir- 
itual truth  of  the  God  of   Israel.     What,  after  all,  was  Isaiah's 
great    business    in    life?     He   was  a  preacher  of   righteousness. 
Look  at  the  text  again,  and  notice  that   it   is  one  of  a  series  of 
discourses  whose  central  theme  is  the  need  of  moral  and  religious 
reform,  in  accordance  with   the  character  of  Jehovah  Himself. 
And   the   "  teaching"  with   which   He   was  commissioned   is  not 
given  in  the  guise  of  abstract  propositions,  but  in  the  form  of 
positive   precepts.     It  was  wickedness   that  was  destroying  the 
nation  :  directly  from   within   by  its  own   inherent  curse  ;  indi- 
rectly from  without  as  a  primitive  judgment.     This  chastisement 
was  coming  from   Him   who  was  not,  as  the  transgressors  sup- 
posed, a  securely  retained  patron,  as  the  God  of  His  own  people, 
but  the  impartial   Sovereign  at  once  of  Israel,  of  the  nations  at 
large,  and  of  the  universe.     The  "  remnant"  could  and  would  be 
saved  only  on  condition  of  righteousness.     This  very  judgment 
here  announced,  which   was   coming  in   like  a  flood,  was  "  final 
and  decisive,  overflowing  with  righteousness"   (ver.  22).     /,  F. 
McCurdy. 
See  IX.   8. 

Study  of  the  Apocrypha  by  the  Preacher. 

The  value  of  this  study  will  be  found  first  in  its  historical  bear- 
ings. It  is  urged  on  high  authority  that  "  the  history  neither 
of  the  Old  Testament  nor  the  New  can  be  fully  understood 
without  some  acquaintance  with  the  period  between  the  two." 
The  period  of  Jewish  history  traversed  by  the  Apocrypha 
covers  much  of  the  interval  between  the  Old  Testament  and 
New.  It  is  a  body  of  uninspired  literature  which  links  the 
two  together  in  direct  historical  connection.  The  Macca- 
bean  books  give  us  an  insight  into  the  second  heroic  period 
of  the  Jewish  people.  They  draw  the  pictures  of  Palestine 
under  Grecian  rule.  Attention  has  been  fixed  on  the  Roman 
domination  to  a  far  greater  degree  than  on  the  Grecian. 
And  yet  it  is  at  least  open  to  question  whether  the  Judaism 
of  this  interval  was  not  more  directly  affected  by  its  Grecian 
than  by  its  Roman  conquests.  The  preacher  should  under- 
stand both  these  subjects.     It  is  his  duty  to  know  the  story 


402  PREACHER  AND  PREACHING. 

of  Antiochus  Epiphanes  as  well  as  that  of  Herod  Antipas. 
Milman  closes  Book  IX.  of  his  "  History  of  the  Jews,"  in 
allusion  to  Antiochus  and  his  purpose,  with  these  words  : 
"  So  near  was  the  Jewish  nation,  so  near  the  worship  of  Je- 
hovah, to  total  extermination."  The  story  of  this  attempt 
is  told  in  1  and  2  Maccabees.  It  is  the  story  of  lofty 
patriotism,  adventurous  valor,  daring  and  sagacious  soldier- 
ship, generous  self-devotion,  and  inextinguishable  zeal  of 
heroic  men  in  the  cause  of  their  country  and  their  God. 
We  have  only  to  ask  ourselves  the  question,  "  What  if  An- 
tiochus had  succeeded  in  rooting  out  the  Jewish  faith  ?"  to 
see  the  nature  of  this  crisis  in  the  history  of  redemption. 
The  story  of  this  momentous  struggle  must  be  read  in  the 
simple  narration  of  the  Apocryphal  books  to  feel  its  power. 

The  importance  of  the  Apocrypha  also  appears  in  i/s  relation  to 
the  history  of  doctrine.  Here  I  quote  from  The  London  Quar- 
terly, April,  1896  :  "The  Apocryphal  books  show  how  the 
Jews,  under  the  influence  of  Greek  language,  culture,  and 
general  habits  of  life,  were  in  process  of  preparation  for  the 
great  end  for  which  Providence  designed  them — the  forma- 
tion of  a  seed-plot  for  the  nature  and  development  of  a  uni- 
versal religion,  of  Christ  and  Christianity.  ,  .  :  The  history 
of  doctrine,  if  we  take  the  whole  Divine  Revelation  from  the 
Patriarchs  to  the  Apostles  as  one,  can  hardly  be  rightly  un- 
derstood, if  the  important  links  furnished  by  the  apocryphal 
books  be  omitted."  This  holds  especially  of  the  doctrine  of 
God,  of  the  Messiah,  of  Angelology,  and  of  later  Jewish 
beliefs  concerning  "the  nature  of  man,  sin,  death,  and  per- 
sonal immortality."  The  writer  of  the  article  just  quoted 
from  does  not  hesitate  to  say  that  "  once  set  upon  the  track 
of  the  subject,  no  student  who  really  desires  to  get  all  the 
light  he  can  upon  the  history  of  the  Divine  Revelation  which 
culminates  in  the  advent  of  the  Lord  Jesus  Christ,  will  be 
likely  to  stop  short  till  he  has  made  himself  fairly  familiar 
with  the  period  immediately  preceding  that  advent,  and  the 
literature  which  illustrates  and  makes  it  known." 

The  value  of  the  Apocrypha  to  the  minister  is  further  seen  by 
considering  its  literary  interest.  As  literature,  like  that  of 
the  Old  Testament,  it  has  a  rich  variety  of  literary  form. 
Unlike  the  former,  the  Apocryphal  books  show  plainly  the 
"  modifying  influence  of  Hellenic  thought  and  culture." 
This,  as  well  as  the  influence  of  inspiration,  differentiates 
the  inspired  from  the  uninspired  form  of  Jewish  literature. 
But  the  general  mold  is  the  same.  In  both,  we  have  poetry, 
history,  gnomic  literature  or  that  of  proverbial  sayings. 
The  literature  of  the  Apocrypha  has  an  intrinsic  worth,  and 
the  comparison  it  invites  with  that  of  the  Old  Testament  is 
most  instructive.     Certainly  the  narrative  parts  of  the  Apoc- 


PREACHER   AND  PREACIIINO.  403' 

rypha,  whether  they  be  found  in  the  veritable  history,  as  in- 
the  Book  of  Maccabees,  or  in  the  legendary,  as  in  the  story 
of  Bel  and  the  Dragon,  or  in   the  charming  story  of  Tobit, 
which  has  been  described   as  a  "Jewish  domestic    novel," 
will  have  a  value   for  any   man   who   delights  in   the  more 
primitive  literary  forms.      The  pictures  they  give  of  Jewish 
life  and  manners  in  the  age  just  before  Christ  will  commend 
themselves  to  all  who  want  to  know  what  conditions  of  life 
prevailed  in  Jewry  before  the  Advent.     The  simplicity  and 
directness    of    the    story    have    the   unfailing   charm   which 
belongs  to  so  much  of  the  Old  Testament  narratives. 
So,  too,  the  poetical  strains   in  the  Apocrypha  must  have  in- 
terest for  any  one  who  delights  in  religious  poetry.      Take, 
for  example,  the  "  Song  of  the  Three  Holy  Children."     Of 
course  it  invites  and  suggests  comparison  with  the  Psalm 
146,  of  which   it  is  an  expansion.      But   any  one  who  reads 
it  will  feel  the  glow,  the  uplifting  power,  the  rich  devotion 
of  its  verse.     Or  take,  as  another  specimen,  the  description 
of  wisdom  (Wisdom  of  Solomon,  7  :  22-8  :  1),  of  which  Dr. 
Westcott  has  said  :  "The  magnificent  description  of  wisdom 
must  rank  among  the  noblest  passages  of  human  eloquence, 
and  it  would  be  perhaps  impossible  to  point  out  any  piece  of 
equal  length  in  the  remains  of  classical  antiquity  more  preg- 
nant with  noble  thought,  or  more  rich  in  expressive  phrase- 
ology.    It  may  be  placed  beside  the  Hymn  of  Cleanthes  or 
the  Visions  of  Plato,  and  it  will  not  lose  its  power  to  charm 
and    move."     The    distinctive    feature   of    the    Apocryphal 
books,  as  literature,  if  not  also  in  religious  thought,  will  be 
found   in  the  gnomic   books,  the  Wisdom  of  Solomon  and 
Ecclesiasticus.     In  this   the   Hebrew  literature  is  specially 
rich.     The  language  lends  itself  readily  to  the  structure.     It 
has   been   well  said   that  the  special  genius  as  well  as  the 
grammatical  structure   of  the  Hebrew  enables  "  pithy  sen- 
tences   to    be    concentrated    into    a   few    pregnant   words." 
Nothing  should  be  done  which  seems  to  put  the  Apocrypha 
on  the  same  level  with  the  canonical  books.     But  there  is  a 
private  and  personal   perusal  of  such  books  as  the  Wisdom 
of  Solomon  and  Ecclesiasticus  which  every  minister  should 
make.     He   will   find   there  many  a  passage  which  is  vital 
with  a  noble  faith  in  righteousness  and  hatred  of  all  iniquity. 
He  will  find  there  multitudes  of  short,  sharp,  decisive  sen- 
tences, which,  like  the  Proverbs  they  often  imitate,  vindicate 
true  from  false  life.      He  will  find  there  that  insight  into  the 
workings  of   the  human'  heart,  which  he  will  find  nowhere 
else  save  in   Holy   Scripture   itself.     He  will  find  there  pas- 
sages   which   he   can   quote  in  his  sermons  to  great  effect. 
Let  me   close  with  a  practical  suggestion  :  An   interesting 
and   a  profitable  course  of  lectures  might  be  given  on  the 


404  PRIDE— PROMISE  AND   PROMISES,    OF  GOD. 

Apocryphal  books.  Such  a  course  would  treat  of  "the 
history  of  the  books  themselves  ;  "  of  "  the  history  of  the 
Jewish  nation  between  Old  and  New  Testaments  ;  "  of  "the 
essential  difference  they  show  between  inspired  and  unin- 
spired writing,"  etc.  J.  O.  Murray. 
See  VII.  615-634. 


PRIDE. 


Proud  ;  Loftiness  ;  Haughtiness  ;  Arrogancy. 

Whence  it  springs.  Not  from  the  Father.  1  John  2  :  16. 
XI.  687.  But  "  out  of  the  heart."  Mark  7  :  21.  X.  260.  Ps, 
10  :  4.   IV.  92.         Jer.  48  :  29.   IX.  569.  Obad.  3.   IX.  438. 

Hated  by  God  and  all  that  fear  Him.     Pro  v.  8  :  13. 

Pride,  arrogancy,  evil  way,  froward  mouth  do  I  hate.   VI.  287. 
Prov.  16  :  5.  An  abomination  to  the  Lord. 

Present    Retnrns.     Prov.  ll  :  2.   Shame.   VI.  302.  Prov. 

13  :  10.   Contention.  VI.    314.  Prov.    16  :  18.    Fall   and  de- 

struction. VI.  341.  Prov.  18  :  12.    VI.  352.  Prov.  29  :  23. 

VI.  418.  Hardening  of  heart.   Dan.  5  :  20.  IX.  258.  Ps. 

119  :  21.  V.  297. 

How  God  deals  with  the  prond.  Jer.  48  :  29.  VIII.  569. 
James  4:6.  1  Pet.  5  :  5.  God  resisteth  the  proud.  XI.  636, 

667.         Illus.    Isa.  10  :  33.  VIII.  75.         Isa.  2  :  11-17.  VIII.  28. 

Therefore, 

Jer.  13  :  15,  16,  17.    Hear   ye,  be  not   proud;  for   the  Lord 
hath  spoken.     Give  glory,  etc.  VIII.  457. 


PROMISE    AND    PROMISES,    OF    GOD. 

Promises  as  related  to  revealed  truths. 

Promise    is  a  vital    element  of  all  essential  truth.     Every  Divine 
commandment  or  precept   is  a   commandment   or  precept  "  with 


PROMISE  AND  PROMISES,    OF  GOD.  405 

promise."  Every  truth  touching  God's  relations  with,  and  His 
doings  toward  men  discloses  His  love,  and  all  disclosures  of 
His  love  involve  and  express  large,  rich,  sweet  promises. 


All  Appropriating  Faitli  tlie  Condition  tliat  brings 
fulfillment  to  Promise. 

Promises  are  vitalized  and  made  effectual  through  a  faith  that 
grasps  and  pleads  them    without  hesitation  or  faltering.    Heb. 

6  :  12,  15.  That  ye  be  not  sluggish,  but  imitators  of  them  who 
through  faith  and  patience  inherit  the  promises.  XI.  576. 
James  1  :  0.  Ask  in  faith,  nothing  wavering.  XI.  620.  Matt. 
21  :  22.  X.  416.  Gal.  3  :  14.  We  receive  the  promise  of  the 
Spirit  through  faith.  XI.  399.  A  Faith   that  purifies.   2  Cor. 

7  :  1.   Having  these  promises,  let  us  cleanse  ourselves.  XI.  369. 


Effects  of  Promises  accepted,  trusted  in,  and  plead- 
ed, ill  obedient  spirit. 

Hope,  with  its  effective  results  of  encouragement,  inspiration 
and  stimulus  to  faithful  endeavor.  Rom.  15:4.  That  through 
comfort  of  the  Scriptures  we  might  have  hope.  1  Pet.  3  :  15. 
Give  a  reason  concerning  the  hope  that  is  in  you.  Ps.  1 1 9  :  49, 
74,  81,  114.  147. 

Promise  a  Means  and  Instrument  of  increasing 
Sanctification.  2  Pet.  1:4.  He  hath  granted  unto  us  His 
precious  and  exceeding  great  promises,  that  through  these  ye 
may  become  partakers  of  the  Divine  Nature.  XI.  671. 


Definite  Subjects  of  Promise. 

Two  Covenants  of  promise.  Eph.  2:12.  Gal.  3  :  14,  16, 
22,  29.  Both  based  upon  the  Covenant  of  Grace  made  with 
Abraham  and  afterward  expanded. 

1.  The  National  Covenant 

made  at  Sinai,  of  which  Moses  was  the  mediator. 

2.  The  "  IVew  and  Better  Covenant 

established  upon  better  promises,"  of  which  Christ  is  Medi- 
ator.        Heb.  8  :  6-13.   XI.  582-585.         Jer.  31  :  31-34.   VIII. 


406  PROMISE  AND   PROMISES,    OF  GOD. 

546-550.         Ezek.   36  :  26,    27.   IX.    155-157.         Acts    2  :  39. 

See  Covenants. 

Promise  of  the  Holy  Spirit.  Luke  24  :  49.  Acts  1  :  4. 
Acts  2  :  33.   The  promise  of  the  Father.  XI.  9,  22. 

Otlier  Specific  Promises:  James  l  :  12.  The  crown  of  life. 
XI.  621.  James  2  :  5.  The  kingdom.  XI.  627.  1  John  2  :  25. 
Eternal  life.   XI.  688.  1  Tim.  4:8.         2  Tim.  1  :  1.  Promise  of 

life. 


Divine  Promises  surely  Fulfilled. 

Heb.  10  :  23.  He  is  faithful  that  promised.  XL  593.  Tit.  1  :  2. 
God,  who  cannot  lie,  promised  before  times  eternal.  XI,  545. 
2  Cor.  1  :  20.  How  many  soever  be  the  promises  of  God,  in  Him 
(Christ)  is  the  Yea,  also  through  Him  is  the  Amen.  XI.  349. 
Illustrative  Testimony.  Josh.  23  :  14.  Not  one  thing  hath  failed. 
III.  151.  1  Kings  8  :  56.   Not  failed  one  word  of  all  His  good 

promise.   III.  561.         Acts  7  :  17.  XI.  50.         Acts  13  :  23,32.   XI. 
96,  7.  Ps.  105  :  142.   He  remembered  His  holy  promise. 


Some  Signal  Promises,  broad,  deep,  most  needful 
and  helpful. 

Set  down  here  as  suggestion  and  stimulus  to  further  research, 
especially  in  the  Old  Testament. 

Deut.  33  :  25.   As  thy  days,  thy  strength  shall  be.  II.  735. 

Rom.  8  :  28.  To  them  that  love  God  all  things  work  together  for 
good. 

Josh.  1:5.   I  will  not  fail  thee,  nor  forsake  thee.   III.  37. 

Ps.  40  :  17.   The  Lord  thinketh  upon  me.  IV.  304, 

Isa.  41  :  9,  10.  Fear  not,  for  I  am  with  thee.  I  will  strengthen 
thee.   VIII.  214,  215. 

Isa.  43  :  1,  2.  I  have  redeemed  thee  ;  I  have  called  thee  by  thy 
name  ;  thou  art  Mine.  When  thou  passest  through  the  waters, 
they  shall  not  overflow  thee  ;  when  thou  walkest  through  the 
fire,  thou  shalt  not  be  burned.  VIII.  225.  Ps.  46  :  1.  God  is 
a  very  present  help  in  time  of  trouble.     See  Affliction,  p.   12. 

Isa.  54  :  7,  8,  10.  With  everlasting  kindness  will  I  have  mercy 
upon  thee.  My  kindness  shall  not  depart  from  thee,  neither 
shall  my  covenant  of  peace  be  removed.  VIII.  294-296.  John 
14  :  27.  Peace  I  leave  with  you  ;  My  peace  I  give  unto  you. 
XI,  483.  Isa.  58  :  11. 


PROPHECY;    PROPHET.  407 

Jer.  29  :  13.  Ye  shall  find  Me,  when  ye  search  with  all  your  heart. 
VIII.  529. 

Ezek.  11  :  16.  I  will  be  to  them  a  sanctuary.  IX.  55. 

For  the  varied  and  abounding  Promises  of  God,  we  refer  to  al- 
most every  theme  treated  in  these  pages,  for,  as  stated  above, 
promise  is  interwoven  with  every  truth  that  touches  God's 
gracious  relation  with  man. 


PROPHECY;    PROPHET. 

Primarily  and  essentially  Prophecy  means  Proclamation  or  Preach- 
ing ;  Prophet,  an  Announcer  or  forth-speaker,  a  Preacher.  For 
the  full  meaning  of  Prophetism,  the  Place  and  Function  of  the 
writing  Prophets,  and  their  Chief  Theme,  read  vol.  VIII.  V-ll. 

Intent  and  Significance  of  Prophecy,  with  a  refer- 
ence to  "  Critical"  disparagement  of  its  value.  By  Simeon 
Gilbert,   D.D. 

It  is  to  be  remembered  that  the  Bible,  the  Bible  in  its  divinely 
inspired  completeness,  is  a  book  meant  for  a  perpetual  and 
world-wide  use,  and  that  it  takes  the  two  component  parts 
of  it,  Old  Testament  and  New  Testament,  to  constitute  the 
unity  of  God's  revelation  for  the  salvation  of  men.  No 
doubt  the  utterances  of  the  prophets  had  an  immediate 
timeliness,  and  a  keen  pertinence  to  then  existing  conditions 
and  needs,  and  yet  the  value  of  the  prophecy  did  not  end 
with  the  primary  occasion.  Nor  was  its  use  divinely  in- 
tended for  that  first  occasion  only. 

Whose  intent  1  It  is  said  that  it  is  the  purpose  of  a  scientific 
historic  exegesis  to  interpret  each  passage  according  to  its 
intent  and  not  according  to  the  understanding  of  a  later  age. 
As  to  this  assertion,  it  makes  all  the  difference  in  the  world 
whose  intent  it  is  that  is  meant — the  human  intent  or  the  di- 
vine intention.  Just  how  clearly  or  how  dimly  the  inspired 
prophet  understood  his  own  message,  none  but  an  inspired 
"  critic"  could  say. 

It  cannot  be  a  wisely  proportioned  exegesis  that  lays  more 
stress  upon  the  circumstances  which  served  as  the  occasion 
for  an  inspired  prophecy  than  upon  the  total  significance  of 
the  prophecy  itself.  Biblical  scholars  nowadays — "  modern 
critics"  they  seem  to  be  fond  of  calling  themselves — are  of 


408  PROPHEGT;   PROPHET. 

course  right  in  their  tireless  effort  to  get  at  and  to  set  forth 
the  circumstances  and  needs  of  the  times  which  gave  these 
prophecies  birth.  This  more  careful  search  and  research  as 
to  the  occasions  for  the  divine  kindling,  re-kindling  and  re- 
inforcement of  the  great  "  hope  of  Israel,"  alike  by  prefigure- 
ment  and  prediction,  thus  making  ever  more  clear  and  more 
impressive  the  things  concerning  the  Saviour  who  was  to 
come,  cannot  be  too  strongly  commended.  All  the  lights  of 
modern  study  and  archaeological  discovery  are  eagerly  wel- 
comed. And  yet  it  is  worth  while  for  the  critics  to  remem- 
ber, that  when  the  disciples  of  Christ  declared  :  "  Did  not 
our  hearts  burn  within  us  as  He  opened  to  us  the  Scriptures?" 
it  is  not  at  all  likely  that  the  so  strangely  enkindled  interest 
was  made  to  burn  within  them  by  some  merely  critical  ex- 
patiation  about  the  circumstances  and  temporary  occasions. 

It  is,  therefore,  a  mistake  to  disparage  the  value  of  prophecy 
for  all  time,  as,  for  instance,  is  done  by  such  assertions  as 
that,  while  "  preaching  was  the  great  vyork  of  the  Old  Tes- 
tament prophets"  "foretelling  future  events  was  merely  sub- 
sidiary." Isaiah,  as  in  chapter  53,  was  foretelling  future 
events,  the  Event  of  all  time  ;  but  no  sufficiently  thoughtful 
evangelical  interpretation  would  like  to  speak  of  this  as 
"  merely  subsidiary"  to  the  prophet's  preachment  to  that 
particular  generation — an  inspired  prophetic  utterance  the 
value  and  religious  use  of  which  infinitely  out-reached  the 
immediate  occasion  of  it.  The  disposition  to  disparage  the 
permanent  value  of  the  properly  prophetic  element  in  Scrip- 
ture betrays  a  mistaken  conception  of  the  far-reaching  tise 
which  the  preserved  record  of  such  prophetic  predictions  and 
prefigurements  was  intended  to  serve. 

Nor  is  it  the  question  of  the  chief  importance  concerning 
any  particular  installment  in  the  ancient  unfolding  of  the 
world's  great  hope,  the  gospel  of  the  Kingdom  in  the  Person 
of  the  Christ,  just  how  much  or  how  little  the  favored 
prophet  himself  was,  at  the  time,  given  to  distinctly  under- 
stand. Dogmatism  at  this  point  would  be  an  obvious  im- 
pertinence. But  for  the  inspiration  of  the  Holy  Spirit  that 
was  upon  him,  the  prophet  could  not  have  had  any  sort  of 
expectations  about  Him.  That  class  of  critics,  of  whatever 
school  or  nationality,  who,  holding  to  evolution  only,  deny 
the  supernatural  as  having  had  anything  to  do  with  the 
Bible,  are  at  least  consistent  in  denying  that  any  of  the  so- 
called  prophets  could  have  had  any  real  expectations  about 
Christ,  or  of  any  other  far-off  divine  event.  But  Christ  Him- 
self, speaking  of  Abraham,  declared  :  "  He  saw  My  day,  and 
was  glad."  It  may  be  critical  enough,  it  is  not  reverent 
scholarship,  or  in  any  true  sense  of  the  term  scientific  ex- 
egesis, that  would  claim  in  the  matter  of  Messianic  prophecy 


PROPnECT;    PROPHET.  409 

to  be  wiser  than  the  Christ  Himself.  Yet  it  is  claimed  by 
some  that  in  New  Testament  times  "the  interpretation  of 
disconnected  verses  was  the  only  sort  of  exegesis  known  ;  ' 
that  even  "  the  New  Testament  writers  knew  nothing  about 
scientific  exegesis  ;"  an  assumption  of  modern-view  superior- 
ity which  rather  curiously  illuminates  the  modesty  of  our 
time.  Imagine  one  of  these  so-styled  higher  critics  standing 
up  before  a  Paul  or  a  John,  a  Peter  or  the  author  of  the 
Epistle  to  the  Hebrews,  and  saying  :  "  You  were  an  excellent 
witness  for  Christian  truth,  in  some  ways,  for  your  time, 
but  you  knew  nothing  about  the  true  principles  of  Biblical 
exegesis  !"     Comment  would  the  text  confound. 

There  is,  as  I  believe,  a  more  reverent  scholarship  ;  a  larger 
and  nobler  thought  ;  a  more  convincing  mode  of  exegesis  ;  a 
more  consistent  position  for  the  evangelical  critic  to  take. 
A-nd  it  is  a  strikingly  just  and  fruitful  remark  made  by  Pro- 
fessor Curtiss,  to  the  effect  that  "  God  is  in  the  entire  Old 
Testament  preparing  the  way  for  the  coming  of  His  Son." 
What,  then,  could  be  more  natural,  or  more  rationally  credi- 
ble, or,  if  one  please,  more  scientific,  than  that  one  of  the 
ways  not  only  of  preparing  for  the  great  advent,  but,  in  the 
event  and  forever  thereafter,  confirming  for  all  time  and  for 
all  the  world  its  glorious  reality,  than  the  long  series,  less 
and  more  specific,  of  Messianic  foreshowings  ? 

Let  historic  and  scientific  studies  do  their  utmost  to  explain 
the  circumstances  and  primary  occasions  of  such  prophecies  ; 
but  that  should  be  no  excuse  for  attempts  to  explain  them 
away  or  to  write  them  down  as  "  merely  subsidiary." 


Non- Writing  Prophets  of  Earlier  Times. 

These  occupied  a  peculiar  position  and  performed  a  specially 
needed  work.  First,  Moses,  the  mouthpiece  of  God  to  the  form- 
ing nation,  Israel.  His  prophecies  or  teachings  are  summed  up 
in  the  full,  rich,  radically  instructive  and  deeply  spiritual  and 
impressive  Addresses  and  Final  Message  and  Prophecy  con- 
tained in  Deuteronomy.  Next,  Samuel,  and  the  Schools  for 
Teachers  founded  by  him.  But  few  addresses  of  Samuel  are 
recorded  in  the  Books  that  bear  his  name,  but  the  spirit  of  his 
teachings  is  identical  with  that  of  his  great  predecessor.  Elijah 
and  Elisha  had  a  special  mission,  purely  personal,  as  Prophets 
or  Teachers,  but  the  reach  of  their  influence  extended  over  Israel 
and  Syria.  They  also  were  specially  gifted,  at  occasional  junc- 
tions, with  a  fore-vision  of  particular  events,  and  authorized  to 
announce  them. 


410  PBOPHECT;    PROPHET. 


Writing  Prophets. 

Of  these,  the  number  is  sixteen,  one  of  whom,  Jeremiah,  is  the 
Writer  of  two  Books.  Many  personal  incidents  are  included  in 
the  Books  of  Written  Prophecy,  and  the  History  finds  fuller 
statement  and  illustration  in  these  personal  records. 


Element  of   Prediction    in    the    Old    Testament 
Prophets. 

This  is  separable  from  their  primary  and  main  office  of  Preach- 
ing, and  is  readily  discriminated  in  their  Writings. 

Unconditional  Pretlictions,  Fulfilled. 

Concerning  Israel.  II.  597,  602-604.  Concerning  Jeru- 
salem and  Jews.  II.  691-695,  700.  Concerning  Babylon. 
Isa.  chaps.    13,    14,    21.  Jer.  50,  51.  Concerning 

Egypt.   Isa.  chaps.    18-20.         Jer.    46.  Ezek.  29-32. 

Concerning  Edom,  Arabia  and  Jerusalem.  Isa.  21,  22,  and 
29.  Jer.  49.  Ezek.  25,  85.  Obadiah.  Concern- 
ing Elam.  Jer.  49.  Concerning  Philistia,  Moab,  Am- 
mon,  Damascus.  Isa.  14-17.  Jer.  47-49.  Ezek.  25. 
Concerning  Samaria  and  the  Northern  Kingdom,  and 
Judah.  Isa.  28.  Concerning  Nineveh.  Nahum.  Con- 
cerning Tyre  and  Zidon.  Isa.  23. 

Conditional    Predictions,   also  Fulfilled,    con- 
cerning Israel, 

These  are  found  in  various  passages,  mainly  brief,  in 
Deuteronomy  and  in  the  Written  Prophecies  of  widest 
scope  and  minutest  detail. 


BOOKS  OF  WRITTEN  PROPHECY. 

An  Outline,  by  D.  S.  Gregory,  D.D.,  extending  to  p.  424. 

Note.  For  full  treatment  of  these  points,  see  "  School  of 
Bible  Study,"  in  Homiletic  Review,  1896.  Also  see 
Dr.  Gregory's  "  Outline  of  Old  Testament,''  ^^.  352-355. 


PROPHECY;   PROPHET.  411 

The  Written  Prophecies  record  the  struggle  of  Divine 
Grace — through  the  Prophets — in  connection  with 
chastisements  and  judgments  of  Jehovah,  adminis- 
tered through  the  successive  great  World-Monarchies, 
Assyria,  Babylon,  Greece  and  Rome — to  save  a  rem- 
nant of  the  Chosen  People  through  faith  in  a  coming 
Messiah  and  His  Spiritual  Kingdom,  and  to  prepare 
them  for  that  coming  and  Kingdom. 

Two  things  are  requisite  by  vi^ay  of  preparation  for  the 
study  of  the  Written  Prophecies  :  (1)  a  knowledge  of 
the  position  and  function  of  the  Prophet ;  (2)  an  un- 
derstanding of  the  proper  relation  of  the  prophetical 
writings  to  the  history  of  the  Chosen  People  and  the 
great  World-Monarchies. 

In  the  later  period  of  Israel's  downward  career  Proph- 
ets with  special  prophetical  gifts  were  raised  up  to 
meet  the  peculiar  exigencies  in  the  history  and  experi- 
ence, and  a  little  more  than  eight  hundred  years  be- 
fore the  Advent — in  the  time  of  Amaziah  in  Judah 
and  Jeroboam  II.  in  Israel — their  messages  began  to 
be  recorded  in  the  Written  Prophecies  now  in  our 
possession. 

The  mission  of  these  later  prophets  embraced  : 

(1)  In  general,  the  new  and  more  comprehensive  task  of 
striving  to  save  the  Chosen  People  from  utter  annihi- 
lation by  the  great  World-Empires  by  which  they 
were  surrounded,  and  to  bring  out  of  the  wreck  the 
elect  remnant  with  which  to  begin  a  new  and  more 
spiritual  development  looking  to  the  times  of  Mes- 
siah. 

(2)  In  connection  with  this,  the  task  of  vindicating  the 
character  of  Jehovah,  especially  His  holiness,  omnip- 
otence, and  omniscience,  against  all  the  heathen 
gods  and  monarchs,  and  of  exhibiting  His  fidelity  to 
His  covenant  even  with  an  unfaithful  Covenant 
People. 

(3)  Beyond  these,  the  more  perrfianent  work  of  prepar- 
ing the  Written  Prophecies  to  furnish  light  and  guid- 
ance for  the  Chosen  People  in  the  later  centuries  of 
their  experience. 

A  knowledge  of  the  history  of  Judah,  of  Israel,  and  of 
the  contemporary  World-Monarchies,  and  of  the  set- 
ting of  the  prophetic  writings  in  this  history,  is  also 
absolutely  essential  to  the  understanding  of  the  Writ- 
ten Prophecies. 

The  Prophetic  Books  are  to  be  arranged  and  studied  in 
connection  with  the  Advancing  Purpose  of  God  in  Re- 
demption.    This  gives  : 


413  PROPHECY;    PROPHET. 


1st.  The  Prophets  of  the  Assyrian  Period — from  about 
B.C.  840  to  VOO,  or  almost  a  century  and  a  half — whose 
aim  was  to  save  Israel  and  Judah  from  destruction  by 
Assyria. 

2d.  The  Prophets  of  the  Babylonian  Period — from 
about  640  to  606 — whose  aim  was  to  save  Judah  from 
destruction  by  Babylon. 

3d.  The  Prophets  of  the  Exile — from  B.C.  606  to  536 — 
whose  aim  was  to  prepare  a  remnant  for  restoration 
and  for  the  new  and  more  spiritual  development. 

4th.  The  Prophets  of  the  Restoration — from  B.C.  536  to 
433 — whose  mission  was  to  co-operate  with  Ezra  and 
Nehemiah  in  their  work.  These  facts  may  be  roughly 
presented  in  tabular  form,  on  following  page. 


Prophets  of  Assyrian  Period. 

The  Prophets  of  this  period  strove  to  stem  the  tide  of  idolatry  and 
corruption  in  the  two  Kingdoms,  and  to  prevent  the  apostasy 
and  destruction  of  the  Covenant  People  by  their  enemies. 

The  first  grand  enemy  of  both  Judah  and  Israel  was  Assyria — Syria 
and  Egypt  being  of  secondary  importance — and  from  b.c.  820 
(according  to  the  Common  Chronology)  until  the  downfall  of 
Israel,  721  B.C.,  the  aim  of  the  Prophets  was  to  save  both  Israel 
and  Judah  from  Assyria.  For  21  years  thereafter  the  same 
Prophets  of  Judah  continued  their  work  for  Judah  in  Hezekiah's 
time,  until  after  the  deliverance  of  that  kingdom  from  Sen- 
nacherib. 

Some  of  the  Prophets  were  sent  mainly  to  the  Ten  Tribes,  or  Israel 
proper  ;  others  had  messages  mainly  for  Judah.  Hence  the  Two 
Groups  of  Prophets  in  this  period,  that  need  to  be  considered 
successively. 

The  Prophets  for  Israel. 

The  Prophets  whose  work  was  chiefly  for  Israel,  or  the  Ten 
Tribes,  sought  during  the  Assyrian  period  to  save  Israel 
from  apostasy  and  destruction,  and  failed.  The  worship 
of  the  golden  calves  led  to  other  forms  of  idolatry,  and 
Israel  was  swept  away  by  the  divine  judgment,  B.C.  V21. 

Hosea,  Amos,  Jonah,  and  Micah  present  phases  in  the  strug- 
gle with  idolatry,  and  their  prophecies  record  Jehovah's 
gracious  work  in  behalf  of  a  degenerate  people.  A  chosen 
few  rejected  the  idolatrous  worship,  adhered  to  the  Cove- 
nant with  Jehovah,  and  became  identified  with  the  King- 
dom of  Judah  ;  but  the  masses  perished.     {Read p.  414.) 


PROPHECY;    PROPHET. 


413 


Assyrian  Period. 
[Struggle  to  save  Israel  and  Judah.] 


Hosea, 
Amos, 
Jonai^ 
Micali, 


PJ      . 

o  o 


Jeroboam  II.  ) 

and  successors.    ) 
[Israel  Falls,  b  c.  721.] 


Rulers. 


Joel, 
Isaiah, 
Obadiah, 
Mlcah. 


1    %^ 

<  o 

O  o 

J     s 


Amaziah,     Uzziah, 
Jotham,       Ahaz,  J-  Rulers. 
Hezekiah. 


[Last  20  years- 


-to  B.C.  700 — deliverance  from     >— ^ 
Sennacherib.] 


Syria,  Egypt, 
Assyria. 
[Contending  for  Empire.] 


O   o 


III. 

PiiiiioD  OK  Exile. 

[Struggle  to  save  Remnant.] 


Ezekiel, 
Daniel. 


S3  . 

A  I 

HO 

a 
o 
Ph 


[Decree  of  Cyrus,  b.c.  536.] 


Nebuchadnezzar,  ^ 
Evil-Merodach,  >- 
Cyrus.  ) 


Rulers. 


Babylon. 
[The  World-Empire.] 


o  oj  5 

s  <u  s 

K^  "^  aj 

0)  a  rt 
.^  oj  a 
Q-  a  ^ 
"  ^S 

o 

O 
b  s 

g    ? 


II. 

Babylonian  Period. 

[Struggle  to  save  Judah.] 

I    « 


Nahum, 
Habakkuk, 
Zephaniah, 
Jeremiah. 


Josiah, 
Jehoahaz, 
Jehoiachim, 
Jeconiah. 


Ci.  o 


o 

PLi 


!^   Ru: 


[Jerusalem  Falls, 
B.C.  606.] 


Egypt, 

Babylon. 

[Contending  for  World-Empire.] 

IV. 

Period  op  the  Restoration. 

[Preparation  for  the  Future  till  the  Advent. 


1 


Zechariah, 
Haggai, 

(B.C.  520-460). 

Malachi. 
(B.C.  433-1). 
[Co-operating       in 
Nehemiah's   Sec- 
ond Mission.] 


si 


[Temple    Rebuilt,    Civil   Condition    Restored, 
Prophecy  Closed.] 


Cyrus, 

Xerxes, 

Artaxerxes. 


Rulers. 


Medo-Persi.a. 
[The  World-Empire.] 


414  PROPHECY;    PROPHET. 


These  Proplicis  for  Israel, 


so  far  as  they  wrought  to  save  the  Northern  King- 
dom of  the  Theocratic  Monarchy  from  destruction, 
failed  to  accomplish  their  task.  The  people's  cup 
of  iniquity  overflowed  at  last,  and  the  Assyrians 
under  Shalmaneser  destroyed  Samaria  and  scattered 
and  practically  annihilated  the  Ten  Tribes,  B.C.  721. 
The  Prophets  succeeded,  however,  in  helping  to  sift 
out  a  remnant  of  faithful  ones  who  adhered  to  Je- 
hovah and  the  Covenant  with  Him  ;  and  by  their 
Messianic  utterances  they  cheered  and  encouraged 
the  faithful  and  turned  their  thoughts  and  faiths 
and  hopes  toward  the  true  and  spiritual  Theocracy 
to  be  established  by  the  Messiah  at  His  coming. 

The  Prophets  for  Judah. 

The  Prophets  for  Judah  wrought  side  by  side  with  those 
for  Israel  during  this  period  to  save  Judah  from  a  simi- 
lar fate  ;  and  they  continued  their  work  after  the  fall  of 
Samaria  in  721  B.C.,  for  20  years  and  more — until  about 
700  B.C. — under  Hezekiah,  in  thwarting  the  purposes  of 
Sennacherib  and  beating  back  the  Assyrians,  and  in 
comforting  and  sustaining  the  Chosen  People  during 
the  time  of  the  judgments  upon  Israel.  The  surround- 
ing nations,  especially  Syria  and  Egypt,  enter  largely  into 
the  history,  since  Assyria  had  not  yet  entirely  subju- 
gated them. 

The  moral,  religious,  and  political  conditions  of  the  Chosen 
People  set  the  task  for  the  Prophets.  The  times  were 
eventful  in  Judah.  Under  Uzziah  and  Jotham  there 
was  apparent  prosperity,  but  luxury  and  sensual  indul- 
gence were  rapidly  increasing  among  the  people,  the 
religious  ceremonies  were  fast  becoming  a  mere  mock- 
ery, and  real  piety  and  loyalty  to  Jehovah  and  the  Cove- 
nant were  manifestly  dying  out.  As  always  in  such, 
times  of  declension,  false  teachers  and  false  prophets 
began  to  abound.  Under  the  wicked  Ahaz  the  worship 
of  Baal  and  of  the  high  places  was  set  up  and  idolatry 
became  well-nigh  universal. 

When  Pekah,  king  of  Israel,  and  Rezin,  king  of  Syria,  be- 
sieged Jerusalem,  Ahaz,  in  spite  of  the  warning  of  the 
Prophets,  purchased  the  aid  of  Tiglath-pileser,  of  Assyria, 
instead  of  relying  upon  Jehovah,  and  thus  brought  suc- 
cessive invasions  and  partial  conquests  of  Judah  and  the 
destruction  of  Israel.  Under  the  powerful  heathen  influ- 
ences thus  made  dominant,  Ahaz  formally  dedicated  the 
Temple  of  Jehovah  as  a  temple  of  idols. 

Hezekiah,  the  pious  son  of  Ahaz,  wrought  a  great  reforma- 
tion, and  caused  the  Passover  to  be  observed  with  special 


PROPHECY;    PROPHET.  415 

solemnities,  in  the  celebration  of  which  he  formally  in- 
vited the  Northern  Kingdom  to  join.  But  later,  by  pur- 
chasing immunity  from  invasion  by  the  Assyrians,  and 
yet  later  by  his  boastful  showing  his  treasures  to  the 
King  of  Babylon,  he  brought  about  the  foreign  compli- 
cations that  long  threatened,  and  finally  resulted  in,  the 
destruction  of  Judah. 

The  Prophets  for  Judah,  in  the  struggle  of  the  two  king- 
doms with  Assyria  and" the  other  nations,  were  Joel,  Isaiali, 
Obadiah,  and  Micah.  The  last  of  those  had,  as  already 
seen,  a  mission  for  Israel  as  well,  although  prophesying 
from  Jerusalem  as  a  center.  They  succeeded  in  saving 
Judah  from  sharing  a  similar  fate  when  Shalmaneser 
destroyed  Samaria  and  scattered  and  practically  anni- 
hilated the  Ten  Tribes. 

The  special  aim  of  the  Prophets  of  Judah  was  to  prevent  the 
violation  by  the  people  of  their  covenant  relation  to  Je- 
hovah as  the  head  of  the  Theocratic  Monarchy,  by  turning 
them  from  their  conspicuous  sin  of  idolatry.  This  sin  was 
constantly  leading  them  to  make  alliances  of  various  kinds 
with  foreign  and  heathen  nations,  and  to  trust  in  the 
armies  of  such  nations — Syria,  Egypt,  etc. — rather  than 
in  the  covenant  promises  and  the  power  of  Jehovah- 
Hence  the  struggle  of  these  Prophets  became  a  Struggle 
with  the  Whole  Circle  of  Nations.  The  prophetic  vision 
of  the  Prophets  of  this  period  accordingly  takes  in,  and 
their  prophecies  necessarily  have  to  do  with,  all  the 
surrounding  and  contemporary  races  that  held  a  promi- 
nent place  in  the  history  of  the  times. 

Taken  all  together,  the  Prophets  for  Israel  and  Judah 
in  the  Assyrian  period,  those  for  Judah  in  the  Babylo- 
nian period,  and  those  for  the  Exile  and  the  Restoration, 
give  not  only  an  inspired  picture  of  their  age,  but  also  a 
prophetic  picture  of  the  subsequent  ages,  bringing  out 
with  peculiar  clearness  the  Glory  of  the  Coming  Messiah 
who  is  to  establish  the  Spiritual  Theocracy  of  the  future. 
During  the  earlier  period,  Assyria,  which  was  then  con- 
tending for  empire  with  Syria  and  Egypt,  and  which 
was  made  the  special  agent  of  Jehovah  in  chastising  and 
correcting  His  People,  was,  of  course,  the  most  promi- 
nent feature  of  prophecy  ;  but  in  the  later  period  Baby- 
lon, which  was  then  striving  for  world-empire,  gradually 
assumed  prominence. 

The  work  of  the  Prophets  for  Judah  during  the  Assyrian 
period— Joel,  Isaiah,  Obadiah,  Micah— carried  Judah 
and  the  Theocratic  Monarchy  through  the  crisis  that 
swept  away  the  Kingdom  of  Israel  in  the  destruction  of 
Samaria  by  Shalmaneser,  721  B.C.  The  work  of  Isaiah 
and  Micah  was  probably  continued  down  to  about  700 


416  PROPHECY;    PROPHET. 


B.C.,  carrying  Juclah  through  the  crisis  that  came  with 
the  invasion  of  Sennacherib,  and  preparing  for  the 
greater  crisis  and  judgments  of  the  Babylonian  period. 

Sixty  Years  of  Prophetic  Silence.  The  leforma- 
tion  under  Hezekiah  seems  to  have  been  superficial. 
Manasseh  succeeded  his  father,  Hezekiah,  when  but 
twelve  years  old,  and  reigned  fifty-five  years  (698-643 
B.C.).  His  reign  was  a  period  oi  fatal  reaction,  which  has 
been  compared  to  that  of  bloody  Queen  Mary  in  Eng- 
land. This  is  described  in  eighteen  verses  in  2  Kings 
31  :  1-18,  and  in  2  Chron.  33  :  1-20.  Amon,  who  fol- 
lowed in  the  footsteps  of  his  father,  was  slain  by  con- 
spirators. 

This  great  apostasy  was  a  period  of  dreadful  idolatry,  of 
the  fiercest  persecution  (described  by  Josephus,  Ant.  x. 
3,  §  1),  of  wholesale  destruction  of  the  prophets  (ii.  30), 
of  whom  a  rabbinical  tradition  mades  Isaiah  the  first 
victim. 

The  only  break  in  this  long  reign  of  evil  and  terror  was 
when  the  severity  of  his  imprisonment  by  Esar-haddon 
in  Babylon  brought  Manasseh  to  partial  repentance, 
and  God  heard  his  prayer  and  restored  him  to  his 
throne,  where  he  again  reigned  for  thirty  years  or  more 
with  some  show  of  outward  reformation. 

The  prophets  ceased  till  the  age  of  Josiah. 

[For  discussions  of  the  itnity  of  Isaiah  and  of  /lis  Book,  see 
Keil,  "Introduction  to  the  Old  Testament;"  "Com- 
mentary on  the  Book  of  Isaiah,"  by  Professor  T.  H. 
Birks  of  Cambridge  University  ;  "  Isaiah  One  and  His 
Book  One,"  by  Professor  George  C.  M.  Douglas,  D.D., 
of  the  Free  Church  College,  Glasgow.  For  the  new 
historical  light  upon  the  Prophets  from  recent  archaeo- 
logical discoveries,  see  "  History,  Prophecy,  and  the 
Monuments,"  by  Professor  J.  F.  McCurdy,  University 
College,  Toronto.] 


Prophets  of  the  Babylonian  Period. 

In  the  closing  years  of  the  independent  existence  of  the  Kingdom 
of  Judah — from  640  to  606  B.C. — the  Prophets  Nahum,  Hahak- 
kiik,  Zep/ianiah,  and  Jeremiah  wrought  for  such  ends  as  : 

(1)  To  save  the  Kingdom  of  Judah,  if  possible,  from  impending 
destruction  by  the  Chaldean  or  Babylonian  Empire. 

(2)  To  prepare  the  Chosen  People  for  the  seventy  years  of  Cap- 
tivity and  Exile  with  their  processes  of  chastisement,  correction, 
and  sifting. 


PROPHECY ;    PROPHET.  All 

(3)  To  give  direction  in  the  transfer  of  the  sphere  of  the  Chosen 
People  to  the  wider  limits  of  the  Oriental  World,  to  make  their 
religion  universal. 

The  Written  Prophecies  of  this  period — and  especially  those  of  Jere- 
miah— cannot  be  understood  without  a  comprehensive  knowl- 
edge of  the  condition  a?id  history  of  the  Jews  and  of  their  rela- 
tion to  the  Gentile  races,  especially  involved  in  the  great  provi- 
dential movements  of  the  age.  It  is  possible  here  barely  to  sug- 
gest some  of  the  important  features  as  a  guide  to  investigation  and 
a  help  to  interpretation. 

A.  The  Moral  Condition  of  the  Chosen  People.  This  period  in  the 
history  of  Judah  followed  immediately  upon  the  dark  and  bloody 
age  of  Manasseh  and  Amon.  It  therefore  opened  with  the  peo- 
ple sunk  in  corruption  and  degradation  so  awful  as  to  be  almost 
beyond  our  conception,  and  which  were  only  intensified  by  the 
accession  of  the  child-king,  Josiah.  This  moral  condition  natu- 
rally raised  the  problem  of  Theodicy  which  Habakkuk  solved, 
and  darkened  all  the  prophetic  pictures  of  the  age. 

Reckoned  from  the  beginning  of  the  reign  of  Josiah,  640  B.C.,  to 
the  first  deportation  of  captives  by  Nebuchadnezzar,  606  B.C., 
from  which  the  seventy  years  of  the  Captivity  are  usually  reck- 
oned— the  period  embraces  thirty-six  years  only.  The  prophetic 
activity  of  the  period  properly  extends,  however,  to  the  final  de- 
struction of  Jerusalem  by  Nebuchadnezzar,  58Y  B.C.,  making  in 
2X\  fifty-three  years.  Jeremiah,  who  stayed  behind  in  Judea  with 
a  remnant  of  the  poorer  people,  under  the  government  of  Geda- 
liah,  was  carried  away  by  them  to  Egypt  after  the  murder  of 
Gedaliah,  where  he  probably  continued  his  prophetic  work  until 
about  585  B.C. 

B.  Foreign  Environ77ie7it  of  the  People.  In  this  period  Assyria  passes 
away  (625  b.c.)  ;  Media  and  Babylon  came  into  prominence  ; 
Egypt  with  a  strong  dynasty  measures  military  strength  with 
Babylon  ;  Babylon,  under  Nebuchadnezzar,  her  greatest  ruler, 
becomes  the  overshadowing  empire  of  the  Oriental  World. 

In  the  time  of  Josiah  the  foreign  relations  of  Judah  were  favorable 
to  reform.  He  had  the  friendship  of  Egypt  without  any  entang- 
ling alliance.  Assyria  was  tottering  to  its  fall,  Nineveh  having 
been  destroyed  by  the  allied  forces  of  Media  and  Babylon  in  the 
very  middle  of  the  Great  Reformation  (625  B.C.),  the  prophecies 
of  Isaiah,  Nahum,  and  Zephaniah  being  thus  fulfilled. 

In  the  period  of  destruction.,  under  Jehoiachim  and  Zedekiah,  the 
foreign  relations  were  equally  fitted  for  the  work  of  judgment, 
the  war  of  Egypt  upon  Babylon  bringing  down  upon  Judah  the 
destroying  power  of  Nebuchadnezzar. 

C.  The  Historical  Events  of  the  Period.  These  may  be  grouped  as 
follows  : 

I.   The  Last  Great  Reform    Struggle — its    success   and    its    failure, 


418  PROPHECY;    PROPHET. 

covering  the  reign  of  Josiah,  640  to  606  B.C.    See  2  Kings  22  ;  23  ; 
2  Chron.  34-35  :  6. 

The  reign  of  Josiah  included  (1)  the  work  of  active  reform,  closing 
with  the  eighteenth  year  of  his  reign,  622  B.C.  ;  (2)  the  hopeless 
struggle  for  13  years  (622-609  B.C.)  against  the  corruption  of  the 
people  and  the  tide  of  reaction,  closing  with  the  merciful  removal 
of  Josiah  by  death  in  the  battle  at  Megiddo,  in  fulfillment  of 
prophecy  (2  Kings  22  :  20),  from  the  evils  to  come.  The  history 
of  this  period  needs  to  be  studied  thoroughly. 

II.  The  Final  Destruction  a7id  Scattering  of  Judah  (609-582  B.C.),  cov- 
ering the  reigns  of  Jehoahaz,  the  last  king  chosen  by  the  people 
(3  months)  ;  oi  /ehoiachiin,  set  up  by  Egypt  (11  years)  ;  of  /e- 
hoiachin  (3  months)  ;  of  Zedekiah,  made  king  by  Babylon  (11 
years).  See  2  Kings  24  ;  25  :  21  ;  2  Chron.  36  ;  Jeremiah  39  and 
52.    The  principal  events  of  the  period  were  : 

(I.)    The  First  Capture  of  Jerusalem,  606  B.C. 

Nebuchadnezzar,  king  of  Babylon,  having  defeated  Pharaoh- 
Necho  at  Carchemish,  took  Jerusalem,  brought  Jehoiachim  into 
subjection,  seized  and  carried  away  various  vessels  of  the  Tem- 
ple, and  conducted  several  noble  youths  as  captives,  among 
whom  was  Daniel,  to  Babylon. 

N.  B.  This  First  Deportation  was  the  beginning  of  the  Captivity  of 
seventy  years,  already  predicted  by  Jeremiah  (ch.  35  :  11,  12  ; 
29  :  10). 

(II.)    The  Second  Capture  of  Jerusaletii  by  Nebuchadnezzar,  598  B.C. 

Jehoiachim  defiantly  burned  the  v/arning  prophecies  of  Jeremiah 
(Jer.  36  :  9),  and  later,  encouraged  by  Egypt,  rebelled  against 
Babylon,  which  led  to  the  second  capture  of  Jerusalem  by  Nebu- 
chadnezzar, the  making  of  Jehoiachim  captive,  and  the  setting 
up  of  Jehoiachin  in  his  stead. 

In  the  Second  Deportation  Nebuchadnezzar  carried  away  to  Babylon 
the  king  and  the  principal  men  and  skilled  artisans,  leaving  onl}^ 
the  poorer  class  behind.  All  the  treasures  of  the  Temple  were 
likewise  taken.  Among  the  captives  were  Ezckicl,  not  yet  com- 
missioned as  a  prophet,  and  Shimci,  the  grandfather  of  Mordccai. 
Ezekiel  with  many  of  the  better  class  was  carried  to  Chebar,  in 
Mesopotamia,  where  they  were  probably  employed  in  excavating 
the  Nahr  Alalcha,  or  Royal  Canal  of  Nebuchadnezzar. 

N.  B.  That  the  King  of  Babylon  dealt  so  leniently  tuith  the  Jews,  was 
doubtless  due  to  the  fact  that  he  had  already  received  the  first 
of  the  divine  revelations  recorded  in  the  Book  of  Daniel. 

(III.)  The  Third  Capture  of  Jerusalem  by  Nebuchadnezzar,  and /Vi' 
Destruction,  587  B.C. 

Zedekiah,  relying  on  a  covenant  with  Pharaoh-Hophra,  in  spite 
of  the  warnings  of  Jeremiah,  rebelled  in  the  ninth  year  of  his 
reign  (590  B.C.),  when  Nebuchadnezzar  again  besieged  Jerusalem, 
and  after  a  siege  of  more  than  two  years  took  and  utterly  de- 
stroyed the  city,  removing  the  last  of  the  sacred  vessels  to 
Babylon. 


PROPHECY;    PROPHET.  ^19 

N.  B.  Nebuchadnezzar  left  a  few  of  the  rural  population  behind 
to  till  the  land.  Over  these  he  made  Gedaliah  governor,  with 
his  residence  and  a  small  garrison  of  Chaldee  soldiers  at  Mizpah. 
Gedaliah  was  a  good  ruler  and  friendly  to  Jeremiah,  and  many- 
fugitives  doubtless  gathered  in  the  colony.  He  was,  however, 
assassinated  by  Ishmael,  a  Jewish  fanatic  of  the  royal  family, 
when  he  had  held  his  office  only  two  months,  and  the  people, 
fearing  the  vengeance  of  the  Chaldees,  fled  into  Egypt,  taking 
Jeremiah  with  them.     See  2  Kings  25  :  22-26  ;  Jer.  40-44. 

D.  Preparation  for  the  Future  World-Religion.  The  dispersion  of 
the  Chosen  People  is  thus  seen  to  be  an  essential  part  in  trans- 
forming the  Jewish  religion  from  its  narrow  form  as  the  religion 
of  a  particular  nation  to  its  universal  form  as  the  religion  for  the 
world.  The  centers  of  the  dispersion  were  to  be  centers  for 
leavening  the  world  with  the  truths  of  the  Divine  Religion. 

1.  Babylon,  the  capital  and  center  of  trade,  learning,  and  cul- 
ture, was  the  center  for  influencing  the  Oriental  World 
by  the  Jews,  through  its  great  monarchs,  Nebuchadnezzar, 
Cyrus,  Xerxes,  Artaxerxes,  etc.;  by  such  Jews  as  Daniel, 
Ezra,  Nehemiah,  Mordecai,  Esther,  etc.  2.  Chebar,  in  upper 
Mesopotamia,  as  a  center  for  skilled  artisans  and  the  comm.on 
people,  was  a  fit  place  for  reaching  and  influencing  these  classes 
in  the  Oriental  races,  and  for  Ezekiel  to  train  a  remnant  to  re- 
turn for  the  work  needed  in  restoring  the  Temple  and  Jerusalem. 
3.  The  colony  in  Egypt  prepared  the  way  for  leavening  the  Greek 
and  Roman  World  with  the  truths  of  the  Divine  Religion,  when 
Alexandria  became,  later  in  history,  the  center  of  Greek  learning 
and  philosophy  and  the  scene  of  the  Septuagint  translation  of 
the  Old  Testament  Scriptures. 

The  Prophets  of  the  Babylonian  Period — Nahuni,  Jlabakkuk,  Zephaniah, 
Jeremiah — represent  the  struggle  of  Divine  Grace  to  save  Judah 
from  destruction  by  Babylon,  which  was  then  coming  forward  to  take 
the  place  of  Assyria  as  a  great  Oriental  World-Monarchy.  The 
prophetic  vision  is  directed  especially  to  these  great  monarchies 
in  their  relations  to  the  Divine  Judgments  upon  Judah,  while  at 
the  same  time  taking  in  glimpses  of  restoration  and  future  the- 
ocratic glory. 

These  Prophets  were  thus  peculiarly  Prophets  of  Judgment.  Kahum 
foretells  the  destruction  of  Nineveh,  or  the  Assyrian  Empire  ; 
Zephaniah,  of  Babylon,  or  the  Chaldean  Empire  ;  Habakkuk,  of 
Babylon  ;  Jeremiah,  of  all  the  surrounding  Gentile  nations. 

Jeremiah,  son  of  Hilkiah,  a  priest  of  Anathoth,  was  the  last  and 
greatest  prophet  of  the  Babylonian  period,  as  Isaiah  had  been  of 
the  Assyrian  period.  He  was  called  to  the  prophetic  office  when 
still  very  young  (ch.  1  :  6),  in  the  thirteenth  year  of  Josiah  (627 
B.C.),  two  years  before  the  fall  of  Nineveh,  and  about  seventy 
years  after  the  death  of  Isaiah  (ch.  1  :  2  ;  25  :  3),  at  the  close  of 
the  period  of  prophetic  silence. 

He  was   the  contemporary   of  Habakkuk  and  Zephaniah,  and  of 


420  PROPHECY;    PROPHET. 

Ezekiel  and  Daniel  in  the  earlier  years  of  their  prophetic  minis- 
try. He  prophesied  under  the  kings  Josiah,  Jehoiachim,  Jehoia- 
chin,  and  Zedekiah,  and  after  the  destruction  of  Jerusalem, 
among  the  few  left  behind  by  Nebuchadnezzar  in  Judah,  and 
later  in  Egypt  to  his  countrymen  who,  contrary  to  the  command 
of  Jehovah,  had  fled  thither — so  that  his  prophetic  activity  ex- 
tended through  almost  fifty  years.  But  his  writteti  prophecies 
closed  with  the  captivity  of  Judah,  in  the  eleventh  year  of  Zede- 
kiah, which  is  mentioned  (ch.  1  :  3)  as  the  closing  point  of  his 
ministry. 
His  prophecies,  therefore,  covered  the  period  of  the  Death- Struggle 
of  the  Kingdom  of  Judah,  in  which  that  Kingdom  was  hurrying 
irresistibly  to  its  final  ruin.  His  name,  Jeremiah,  signifies  "Je- 
hovah throws"  (see  Ex.  15  :  1).  That  he  bore  the  name  as  an 
indication  of  the  character  of  his  mission  appears  from  ch. 
1  :  10,  in  which  the  Lord  sets  his  task  : 

*' See,  I  set  thee  to-day  over  the  nations  and  over  the  kingdoms,  to 
root  out  and  to  pull  down,  to  destroy  and  to  throw  down,  to  build 
and  to  plant." 

Th&judgifig  arid  destructive  activity  to  be  exercised  by  the  prophet  as 
an  instrument  of  God  is  here  placed  at  the  beginning  and  four 
appellations  devoted  to  it,  while  only  two  are  given  to  his  con- 
structive activity.  His  destructive  activity  took  in  not  only  the 
Covenant  People,  but  also  "  all  the  inhabitants  of  the  earth" 
(ch.  1  :  14).  He  was  peculiarly  the  herald  of  the  destructive 
judgment  by  the  Chaldeans  upon  the  whole  World. 

His  mission  led  him  to  keep  constantly  before  the  People  the  dark 
picture  of  tiie  Babylonish  Conquest,  illumined  by  a  few  Messianic 
touches  only,  and  gave  him  the  name  of  The  Weeping  Prophet. 
Apparently  mild  and  easily  moved,  and  yet  with  an  unswerving 
purpose  and  a  rock-ribbed  strength  underlying  all,  he  has  been 
called  TJie  John  of  the  Old  Testament.  As  a  preacher  of  repent- 
ance and  judgment  among  a  perverse  and  covenant-breaking 
generation,  who  had  forsaken  Jehovah  to  serve  idols,  and  who 
were  always  ready  to  seek  help  from  the  heathen  powers  rather 
than  from  Jehovah,  Jeremiah  was  constantly  subjected  to  cruel 
persecutions,  to  murderous  assaults,  and  to  imprisonment,  from 
the  corrupt  priesthood,  the  false  prophets,  the  apostate  kings, 
Jehoiachim  and  Zedekiah,  through  all  which  nothing  but  the 
promised  divine  protection  (ch.  1  :  18)  with  which  he  entered 
upon  his  mission,  could  have  carried  him  in  safety. 

The  Prophecies  of  Jeremiah  are  thus  seen  to  have  been  eminently 
fitted  to  warn  the  unbelieving  Jews — rulers  and  people — against 
the  fate  impending  because  of  their  sins,  and  to  open  the  future 
to  the  faithful  remnant  who  needed  encouragement  and  guid- 
ance. The  fixing  of  the  duration  of  the  Captivity  at  seventy 
years,  while  showing  the  judgment  to  be  proportionate  to  their 


PROPHECY;    PROPHET.  421 

sin  in  robbing  God  of  the  Sabbatic  year,  gave  definite  direction 
and  aim  to  their  hopes  of  deliverance  and  restoration.  They 
appropriately  complete  the  messages  of  the  Prophets  of  the 
Babylonian  Period  in  their  work  of  starting  the  faithful  few  in 
their  course  of  trial  and  preparation  for  a  better  and  more  spirit- 
ual work  in  the  future,  when  Jehovah's  time  for  restoration  should, 
come. 
The  Struggles  of  Divine  Grace  through  the  Prophets  had  thus  proved 
unavailing  for  both  the  Kingdoms  of  Israel  and  Judah.  The 
separated  Monarchy  in  Israel  had  apostatized  from  the  religion  of 
Jehovah  and  had  been  destroyed  by  the  Assyrian  Monarchy.  The 
Theocratic  Monarchy  in  Judah  had  broken  covenant  with  Jehovah 
both  by  abandoning  His  worship  for  that  of  the  heathen  idols, 
thereby  becoming  steeped  in  all  heathen  corruption,  and  also  by 
turning  to  the  great  heathen  monarchies  rather  than  to  Jehovah 
for  help  and  deliverance.  It  had  been  given  over  in  judment  to 
the  Chaldean  Monarchy.  The  discipline  of  the  Captivity  was  needed, 
in  addition  to  the  efforts  of  the  long  line  of  Prophets,  in  order  ta 
save  even  a  remnant  of  faithful  ones  and  prepare  the  way  for  a 
new  and  spiritual  development  looking  toward  the  Advent  of 
Messiah. 


The  Prophets  of  the  Exile. 

The  Jewish  Exile  and  subsequent  Restoration  were  essential  parts 
in  the  preparation  especially  for  two  things  : 

(1)  The  establishment  of  a  Religious  Center  at  Jerusalem,  held  by  a 
Remnant  of  the  Chosen  People  trained  and  disciplined  to  thor- 
ough loyalty  to  Jehovah,  and  waiting  for  the  Advent  of  the  Mes- 
siah. 

(2)  The  Leavening  of  the  World  with  the  fundamental  principles  of 
the  Divine  Religion,  thereby  bringing  the  Gentile  races  also  tO' 
wait  in  an  attitude  of  expectancy  for  the  Messiah. 

Tivo  sets  of  Prophets — the  Prophets  of  the  Exile,  and  the  Prophets 
of  the  Restoration — co-operated  with  Divine  Providence  in  the 
movement  that  resulted  in  the  inauguration  of  this  Twofold 
P reparation  of  Jew  and  Gentile  for  the  coming  of  the  Messiah 
and  the  setting  up  of  the  spiritual  Kingdom  of  God. 

The  Prophets  of  the  Exile  were  Ezekiel  and  Daniel  ;  the  Prophets  of 
the  Restoration,  Haggai,  Zechariah,  and  Malachi. 

The  Prophets  of  the  Exile  or  Captivity — Ezekiel  and  Daniel — played 
a  most  important  part  in  the  direction  of  the  Jews  under  the 
divine  discipline  ;  in  the  permanent  settlement  of  the  masses  of 
them  in  the  Babylonian  Empire,  with  great  centers  at  Chebar 
and  Babylon  ;  in  sifting  out  and  training  a  Remnant  for  return 
to  Jerusalem  when  the  seventy  years  of  exile  should  expire  ;  and 


423  PROPHECY;    PROPHET. 

in  shaping,  with  the  aid  of  the  prophets  that  preceded  and  those 
that  followed  them,  the  future  development  of  both  classes. 

h  twofold  work  nc&d&d  to  be  done  in  correcting  the  false  expec- 
tations, sustaining  the  Messianic  hopes,  and  completing  the 
preparation  of  a  choice  Remnant  for  their  return  to  Jerusalem 
— one  among  the  exiles  on  the  river  Chebar,  and  the  other 
among  the  exiles  in  Babylon.  Ezekiel  was  commissioned  for  the 
work  among  the  former  class  ;  Daniel  for  the  work  among  the 
latter. 

A  hiwfold  wo7'k  needed  to  be  done  in  outlining  the  future  history 
for  the  guidance  of  the  Chosen  People  in  their  return  to  Jerusa- 
lem and  in  their  waiting  for  the  advent  of  Messiah — one  having 
reference  to  the  more  immediate  future^  the  other  embracing  the 
more  retnote  future. 

The.  former  task  was  committed  to  Ezekiel,  who  sketches  the  judg- 
ments upon  their  enemies,  and  their  own  restoration,  presents 
prophetically  the  restoration  of  the  Theocracy,  and  symbolically 
pictures  the  New  Temple  and  the  New  Regulations  for  the 
People  and  the  Land. 

The  other  task  was  entrusted  to  Daniel,  who  spreads  before  them 
in  broad  panorama  the  history  of  the  great  coming  races  till 
the  Advent,  and  that  of  the  Kingdom  of  God  stretching  out 
beyond. 

A  still  greater  work — involving  remarkable  revelations  of  super- 
natural power  to  the  Heathen  World,  and  bringing  the  succes- 
sive great  monarchies  to  acknowledge  Jehovah  as  the  true  God 
— was  entrusted  to  Daniel,  and  resulted  in  favor  and  protection 
to  the  Chosen  People  scattered  over  these  Empires, 

Their  combined  work  was  that  of  cutting  loose  the  Chosen  People 
from  the  old  traditional  ideas  and  institutions,  and  of  setting 
clearly  before  them  the  coming  spiritual  Kingdom  of  Messiah. 


The  Prophets  of  the  Restoration. 

The  Written  Prophecies  of  the  Old  Testament  came  to  a  close 
with  the  Prophets  of  the  Restoration — Naggai,  Zechariah,  Malachi — 
who  appeared  after  Cyrus  had  overthrown  the  Chaldean  Mon- 
archy and  established  the  Persian  or  Medo-Persian  Empire  in 
its  place.  Their  mission  covers  a  period  of  about  a  century.  It 
was  the  Restoration  of  Jerusalem  as  a  Religious  Center  for  the  Jews 
and  for  the  World,  until  Christ  should  come,  and  the  Re-estab- 
lishment of  its  Religious  Condition,  with  that  end  in  view. 

The  way  had  already  been  prepared  for  the  restoration  by  the  mis- 
sions of  Ezekiel  and  Daniel.  The  return  to  Jerusalem  of  a  rem- 
nant of  the  Babylonian  Exiles  came  by  the  Decree  of  Cyrus,  the 
Persian  king  (2   Chron.  36  :  22,  23)— whom  Isaiah  two  centuries 


PROPHECY;    PROPHET.  423 

before  had  called  the  shepherd  and  the  anointed  of  the  Lord 
(Isa.  44  :  28  ;  45  :  1),  and  whom  the  Spirit  of  Jehovah  had  ap- 
pointed to  the  task — B.C.  536,  in  the  first  year  of  his  reign  at 
Babylon,  granting  permission  for  their  return. 
Comparatively  i^^ —a  faithful  Remnant — were  willing  to  exchange 
the  worldly  wealth  and  comforts  they  had  found  in  heathendom 
for  the  inconveniences  and  privations  that  must  necessarily 
attend  their  return  to  their  motherland.  Successive  Companies, 
however,  returned  at  intervals  to  Jerusalem — in  536  B.C.,  under 
Zerubbabel ;  in  458  B.C.,  under  Ezra;  in  445  B.C.,  under  Ne- 
hemiah. 

The  First  Company  went  up  from  Babylon,  536  b.c,  tvhen  the  seventy 
years  of  exile  were  cofnpleted,  led  by  Prince  Zerubbabel,  a  grandson  of 
Jehoiachin  (1  Chron,  3  :  17-19)  and  the  High  Priest  Jeshua  or 
Joshua.  It  consisted  of  nearly  50,000  Jews,  bearing  5400  vessels 
of  the  Temple.  Their  mission  was,  in  accordance  with  the  de- 
cree and  commission  of  Cyrus,  the  Rebuilding  of  the  Temple  and 
the  Restoration  of  the  Religious  Position  of  the  Chosen  People  at 
Jerusalem  as  a  center,  preparatory  to  their  long  waiting  for  the 
coming  of  Messiah. 

The  Samaritans,  their  aid  in  building  having  been  declined,  suc- 
ceeded in  stopping  the  work,  by  means  of  calumnies  and  false  re- 
ports that  reached  the  ear  of  the  king.  The  rebuilding  was  in- 
terrupted in  the  reign  of  Cambyses,  and  the  rebuilding  of  the 
city  walls  strictly  prohibited  by  pseudo-Smerdis  Darius  Hystas- 
pis,  sixteen  years  after  the  work  of  rebuilding  had  been  begun, 
gave  the  Jews  permission  to  proceed,  and,  animated  and  en- 
couraged by  the  prophets  Haggai  and  Zechariah,  they  complet- 
ed and  consecrated  the  Temple  in  516  B.C.  It  remained  without 
the  Art  of  the  Covenant  which  had  been  lost,  and  with  the  Holy 
of  Holies  vacant. 

The  Second  Company  went  up  78  years  after  the  first  in  the  reign  of 
Artaxerxes  (probably  Longimanus),  the  son  of  Queen  Esther  in 
458  B.C.,  led  by  Ezra,  a  scribe  in  the  law  of  Moses  and  a  descend- 
ant of  Seraiah  the  High  Priest.  The  special  mission  of  Ezra  was 
the  Restoration  of  the  Law,  or  rather  of  the  Divine  Religion  of 
Salvation  in  its  fuller  development  and  more  complete  form.  In 
the  prosecution  of  this  mission  several  important  things  are  to  be 
noted  : 

1.  The  Completion  of  the  Canon  of  Old  Testament  Scriptures,  by 
gathering  into  it  and  editing  all  the  Sacred  Books. 

2.  The  outward  Reformation  of  the  People,  by  calling  them  to  re- 
pent, and  to  put  away  their  heathen  wives  and  all  their  evil  prac- 
tices. 

3.  The  thorough  Instruction  and  Training  of  the  People  in  the  Divine 
Religion  as  embodied  in  the  Canon,  in  order  to  start  aright  the 
new  and  more  spiritual  development  in  faith,  life,  and  worship. 

The  Third  Company  went  up,  13  years  later,  in  445  B.C.,  or  91  years 
after  the  first,  and  was  led  by  Nehemiah,  the  cup-bearer  of  the 
same  Artaxerxes.  The  mission  of  Nehemiah  was  the  Restoration 
of  the  Civil  Condition  of  the  Jews  preparatory  to  their  waiting  for 
the  Advent. 

Tidings  of  the  unhappy  condition  of  the  People  reached  Nehemiah 
and  led  him  to  make  successful  application  to  the  King,  who 
invested  him  with  the  necessary   authority.     He  went  up  to  Je- 


434  PROPHECY;    PROPHET. 

rusalem,  Rebuilt  the  Walls  with  the  cooperation  of  Ezra,  in  spite 
of  the  Samaritans,  and  after  12  years  devoted  to  this  work  re- 
turned to  Persia.  Later,  during  the  reign  of  Darius  Nothus,  he 
was  a  second  time  governor  of  Jerusalem,  when  with  the  coop- 
eration of  Malachi  he  set  vigorously  to  work  to  Refortn  the  Abuses 
that  had  sprung  up  during  his  absence. 

Those  who  went  up  in  these  successive  companies  completed  the 
Religious  and  Civil  Preparations  of  the  Jezvs  for  their  waiting  for 
Messiah. 

The  Prophets  of  the  Restoration  cooperated  with  Zerubbabel,  'Ezra., 
and  Nehemiah,  in  starting  the  Chosen  People  in  their  new  re- 
ligious development  in  Judea  which  was  to  continue,  after  the 
close  of  prophecy,  for  five  centuries  the  Religious  Center  of  the 
World,  but,  until  the  Advent,  without  supernatural  manifesta- 
tion. 

Malachi  finished  the  task  that  fell  to  the  three  Prophets  of  the  Res- 
toration, leaving  the  eyes  of  the  Chosen  People  intently  fixed 
on  the  future  Christ  and  His  Kingdom.  At  the  same  time  he 
completed  the  task  of  all  the  Prophets  who  uttered  our  written 
Prophecies. 

It  has  been  seen  in  the  course  of  these  Studies,  how  the  writings 
of  the  Prophets  fell  in  with  and  supplemented  the  History  ;  how 
the  Poetry,  didactic  and  lyric,  laid  the  foundation  for  a  rich  and 
complete  religious  life  ;  how  the  Books  of  Moses,  with  their 
revelation  of  the  Divine  Religion  and  the  record  of  its  historical 
introduction  into  the  world,  lay  back  of  all,  furnishing  the  sure 
foundation  of  all  ;  and  we  have  seen  History,  Poetry,  and  Proph- 
ecy all  joining  to  turn  the  thought  of  the  Ancient  World  toward 
the  true  God  and  His  Christ  as  the  only  hope  of  mankind,  since 
all  earthly  institutions  had  proved  inadequate  for  the  world's 
salvation. 

We  have  thus  completed  our  survey  of  this  wonderful  Book,  made 
up  of  many  books.  We  have  these  many  writers — living  and 
writing  at  irregular  intervals  through  a  whole  millennium  of 
heathenish  darkness  ;  of  every  conceivable  temperament  and 
temper  ;  writing  in  every  style  of  composition,  in  history  and 
chronicle  and  romantic  story  and  idyl,  in  poetry,  didactic,  lyric 
and  epic,  in  satire  and  denunciation  of  the  present,  and  forecast 
of  future  wo  and  blessing  ;  scattered  across  the  great  Oriental 
Empires,  and  in  the  most  diverse  circumstances  favorable  and 
unfavorable  ;  unknown  to  one  another-  and  unacquainted  with 
each  other's  works— producing  One  Book  of  marvelous  unity.  Is 
it  not  God's  Book  ?     Daniel  S.  Gregory,  D.D. 


PROSPERITY.  425 


PROSPERITY. 

Its  self-trusting,  Ood-forgetting  Effect. 

Ps.  30  :  6.  I  said  in  my  prosperity,  I  shall  never  be  moved.  IV.  226. 
Ps.  55  :  19.  Who  have  no  changes  fear  not  God.  IV.  390.  Ps. 
73  :  3-9.  V.  7,  8.  Jer.  22  :  21.  I  spake  in  thy  prosperity,  but 
thou  saidst,  I  will  not  hear.  VIII.  503.  Jer.  48  :  11.  At  ease 
and  settled.  VIII.  567.  Hos.  13  :  6.  Filled  and  exalted,  there- 
fore have  forgotten  Me.   IX.  375. 

Other  hurtful  results. 

Eccl.  5  :  12.  The  fullness  of  the  rich  will  not  suffer  him  to 
sleep.  VI.  473.  Ps.  73  :  3.  I  was  envious  when  I  saw 
the  prosperity  of  the  wicked 

How  Prosperity  is  to  be  received. 

Eccl.  7  :  14.  "  Literally,  In  the  day  of  good,  be  in  good,  i.e.,  use  it  as 
it  should  be  used."  VI.  485,  486. 

Secret  of  True  Prosperity. 

1  Kings  2  :  2,  3.  Be  thou  strong,  and  keep  the  charge  of  the  Lord 
thy  God,  to  walk  in  His  ways,  to  keep  His  statutes,  and  His 
commandments,  and  His  testimonies,  according  to  that  which  is 
written,  that  thou  mayest  prosper  in  all  thou  doest,  and  whither- 
soever thou  turnest  thyself.  III.  481.  Job  36  :  11.  If  they 
hearken  and  serve  Him,  they  shall  spend  their  days  in  prosperity. 
VI.  187.  Prov.  3  :  13-18.  Length  of  days  is  in  her  right  hand  ; 
in  her  left  hand  are  riches  and  honor.  Her  ways  are  ways  of 
pleasantness,  and  all  her  paths  are  peace.  VI.  255-257. 

Divine  Caution  and  Counsel. 

Deut.  6  :  10-12.  When  thou  shalt  eat  and  be  full,  then  beware  lest 
thou  forget  the  Lord  thy  God.  II.  643. 

Deut.  32  :  46,  47.  Set  your  heart  unto  all  the  words  which  I  testify 
unto  you  ;  which  ye  shall  command  your  children  to  observe  to 
do  all  the  words  of  this  law.  For  it  is  no  vain  thing  for  you,  be- 
cause it  is  your  life  ;  and  through  this  thing  ye  shall  prolong 
your  days.  II.  707,  708. 


4:26  PROVIDENCE. 


PROVIDENCE. 

One  of  the  Two  Elements  included  in  the  comprehensive  term  Grace 
(See  Grace.) 

The  Scriptural  Word  for  Providence  is  Goodness,  which  expresses  the 
kindly  and  beneficent  treatment  of  God,  toward  all  His  creatures, 
rational  and  irrational,  in  upholding  and  disposing  of  them,  and 
controlling  all  events  which  affect  their  condition  and  destiny. 

Scripture  texts  and  passages  intimate  Three  Distinctions  in  the  Method 
of  God's  Providential  Dealing:  1.  With  reference  to  the  Irrational 
Animal  Creation.  2,  With  reference  to  all  men,  irrespective  of 
moral  character.  3.  With  reference  to  individual  believers,  and  the 
believing  body,  the  Church. 


I.  The  Providence  of  God  toward  Irrational  Crea- 
tures 

is  limited  to  Provision  adapted  to  each  class,  or  species, 
and  bestowed  in  accordance  with  the  instinct  imparted 
to  each.  Job  38  :  41.  Provideth  for  the  raven.   VI. 

210.  Ps.  36  :  6.  Preservest  man  and  beast.  IV.  265. 
Ps.  104  :  14,  28.  Grass  for  cattle,  herb  for  man.  V.  200. 
Ps.  145  :  15.  V.  475,  6.  Ps.  147  :  9.  Giveth  to  the 
beast  his  food.   V.  488. 


IL  Providence  toward  Men,  tlie  evil  and  the  good. 

Above  texts  :  Ps.  36  :  6  and  104  :  28  ;  145  :  15.  Ps.  21  :  3. 
Thou  comest  to  meet  him  with  blessings  of  goodness.  IV. 
.167.  Ps.  65  :  9-11.  Providest  corn,  etc.  IV.  438-441. 
Ps.  107  :  4-31.  Series  of  deliverances  from  peril.  Followed, 
vs.  33-41,  by  instances  of  God's  goodness.  Concluded  with 
Call  to  observe  His  hand  in  all  events,  vs.  43.  Matt. 
5  :  45.  He  maketh  His  sun  to  rise  on  the  evil  and  the  good, 
and  sendeth  rain  on  the  just  and  the  unjust.  X.  154.  All 
confirming  the  original  pledges  to  Noah  of  the  perpetuity 
of  day  and  night,  of  the  seasons  and  a  fruitful  earth,  and 
the  charters  of  food  to  Adam  and  Noah.  Paul  intimates 
God's  purpose  in  His  Providential  dealings.  Rom.  2  :  4. 
The  goodness  of  God  leadeth  thee  to  repentance,  or  change 
of  mind  and  life. 


PROVIDENCE.  427 


III.  Special  Providence  of  God  to  the  Believer, 
His  child;  and  to  the  believing  Body,  His 
Church. 

This  is  affirmed  in  manifold  texts  and  extended  passages, 
especially  in  many  Psalms,  and  is  largely  illustrated  in 
the  Historical  Records  of  both  Testaments. 

To  the    Believer,   as  the  Child  of  God.     Ps. 

97  :  10,  He  preserveth,  delivereth  His  saints.  V.  157. 
Deut.  33  :  25.  As  thy  day,  thy  strength.   II.  735.  Ps. 

121   :  3-8.   The  Lord  is  thy  Keeper.   V.  363-368.  Ps. 

127  :  1,  2.  Except  the  Lord  build — keep.  He  giveth 
sleep  to  His  beloved.  V.  386-388.  Ps.  3  :  5.  Slept— 
awaked,  the  Lord  sustained  me.  IV.  56.  Ps.  4  :  8. 
Thou,  Lord,  makest  me  dwell  in  safety.  IV.  62.  Ps. 
139  :  10.   V.   445.  Ps.  31  :  15,   19.   My   times    in    Thy 

hand.  Goodness  laid  up  for  them  that  fear  and  trust  Thee. 
IV.  231-233.  Ps.  34  :  10.  That  seek  the  Lord  shall 
not  want  any  good.  IV.  254,  Rom.  8  :  28.  All  things 
work  together  for  good  to  them  that  love  God.  XI. 
240.  Ps.  73:23,  24.  Thou  hast  holden  me.  Shalt  guide 
me.  V.  10,  11.  Ps.  37  :  23,  24.  Steps  of  a  good  man 

are  ordered  by  the  Lord.  IV.  280.  Job  23  :  10.  He 
knoweth  the  way  that  I  take.  VI.  134.  Job  31  :  4. 
See  my  ways  and  number  all  my  steps.  VI.  162.  Ps. 
48  :  14.  God  our  guide  even  unto  death.  IV.  345,  6. 
Ps.  37  :  5.  Commit  thy  way  unto  the  Lord,  etc.  IV.  274, 
5.  Prov.  16  ".  3.  Commit  thy  works  unto  Jehovah. 
VI.    337.  Ps.    32  :  8-10.    IV.    243-245.  Ps.   68  :  19. 

He  daily  beareth  our  burdens.   IV.  464.  Matt.  6  :  25- 

34.  Seek  first  the  Kingdom,  and  all  these  things  (that 
ye  need)  shall  be  added.  X.  160,  162,  3,  197,8.  Ps. 
23.  Absolute  confidence  in  God's  Providence  and 
Mercy.   IV.  179-187.  Ps.   103  :  2-5.  Grateful    review 

of  Providential  goodness,  V.  180,  181.  Ps.  91,  As- 
sured Deliverance  from  all  perils.  V.  118-124. 

Providence  of  God  to  His  Church,  or  the 
Body  of  Believers  in  all  ages,  disclosed  in  every 
particular  of  Human  History  from  the  Calling  of  Abra- 
ham until  now.  1.  To  His  chosen  People,  for  the  es- 
tablishment, training,  increase  and  perpetuity  among 
them  of  the  (O.  T.)  Church.  To  this  end  He  ordered 
the  marked  events  in  the  career  of  Abraham,  of  Jacob 


428  PROVIDENCE. 


and  his  sons.  Ps.  105  :  13-24.  His  Providential  care  of 
the  "Church  in  the  Wilderness"  (Acts  7  ;  38)  under 
Moses  is  intimated  by  many  gracious  declarations. 
Ps.  77  :  20.  Thou  leddest  Thy  people  by  the  hand  of 
Moses.  V.  38.  Ex.  19  :  4.  What  I  did  to  the  Egyp- 
tians and  how  T  bare  you  on  eagle's  wings.  II.  123. 
Pent.    32  :  U,    12.   II.   726.  Isa.    45  :  1-6.  VIII.   236. 

Isa.  63  :  9.  He  bare  them  and  carried  them  all  the  days 
of  old.   VIII.  366.  Ps.  105  :  26-45.  Ps.  106  :  7-33. 

V.    212.  Ps.    68  :  7-9.    IV.   457,  8.  Deut.    8  ;  2.   II. 

648.  Thence  onward  through  the  periods  of  the  Judges 
and  the  Kings,  oft-repeated  assertions  of  Psalmists  and 
Prophets  assure  us  of  His  directing  overruling  Provi- 
dence in  the  interest  of  the  faithful  few.  The  scope 
of  their  testimony  includes  not  only  manifold  individual 
experiences,  but  all  the  history  of  the  many  nations 
whose  careers  were  involved  with  Israel's  life.  Only  a 
few  personal  incidents  and  summarized  statements  can 
be  here  referred  to.  Ruth  2  :  2,  3.  Her  hap  was  to  light 
on  the  field  of  Boaz.  III.  199.  2  Kings  7  :  3-20.  VII. 
211,  212.  Esther  2  :  7.  VII.  593.  6  :  2.  VII.  600,  601, 
614.  Ps.  93  :  1  ;  97  ;  1.  V.  182,  155.  Ps.  106  :  41- 
46.  V.  214.  2  Kings  17  :  7-23.  VII.  256,  7.  2  Chron. 
36  :  15-17.  VII.    452-455.  Isa.  60  :  22.   VIII.    351,  2. 

VII.  19,  495.  New  Testament  Records  and  all  Subse- 
quent History  only  continue  and  increase  the  testimony. 


Creation  adjusted  to  the  ends  of  Providence. 

Ps.  104  :  1-32.   V.  190-201. 


Providence  Ordering   and   Determining   National 
Prosperity  and  Existence. 

Ps.  147  :  14.    Maketh  peace  in  thy  borders,  and    filleth    thee 
with    finest    of   wheat.    V.    489.  Ps.    22  :  28.    Governor 

among  nations.  IV.  177.  Ps.  33  :  12.   Blessed   the   nation 

whose  God  is  the  Lord.  IV.  249.         Ps.  147  :  20.    Not  dealt 
so    with   any  nation.   V.  490.  Isa.  2  :  4.  Shall    judge    be- 

tween the  nations.  VIII.  28.  Isa.  26  :  15.   Thou  hast  in- 

creased the  nation.         Isa.  60  :  12.   Nation  that  will  not  serve 
Thee    shall    perish    VIII.  348.  Jer.   12  :  7-17.  VIII.   454. 

Jer.  18  :  7-10.  VIII.  489-491.     See  Nation. 


PROVIDENCE.  429 


Providence  Shaping  and  Determining  Human  Life 
and  Destiny. 

Dan.  4  :  35.  Doeth  His  will  among  the  inhabitants  of  earth. 
IX.  253.  Ps.  75  :  1.  Putteth  down  one  and  lifteth  up  an- 

other. V.  27.  Prov.  16  :  33.  Disposing  (of  lot)   is  of  the 

Lord.  VI.  344.  Jer.  18  :  1-6.  Potter  and  clay.  VIII.  488,9. 
Jer.  10  :  23.  Not  in  man  to  direct  his  steps.  VIII.  446.  III. 
435.  God's  sovereign  working  and  man's  unconstrained 
working.  VII.  154,  last  note.  Ps.  31  :  15.  My  times  in  Thy 
hand.  IV.  231.  Illus.  Gen.  45  :  5.  I.  525.  Gen.  50  :  20. 
I.  557. 


Providence  and  Mystery. 

Ps.  77  :  19.  Thy  way  in  the  sea.  V.  37,  38.  Ps.  97  :  2.  Clouds 

and  darkness  about  Him.  V.  155,  6.  Isa.  45  :  15.  Thou  .  .  . 

hidest  Thyself.  VIII.  237. 

[If  we  accept  the  sweet  and  comforting  doctrine  that  our  whole 
lives  from  the  beginning  to  the  ending  are  under  God's  sovereign 
control,  that,  while  we  are  free  to  choose,  still  for  reasons  in- 
finitely kind  and  far-reaching  as  eternity  the  love  that  outlasts 
time  and  sense  permits  our  errors,  we  shall  escape  the  danger 
of  complaint  or  weak  chagrin.  True,  we  did  on  some  occasions 
act  on  impulse  and  with  childish  precipitancy,  and  again  on  an- 
other we  suffered  meretricious  reasoning  to  mislead  us,  but  all 
the  while  we  were  God's  dear  children  and  He  had  not  let  us  go, 
and  there  was  some  need  in  our  nature  which  even  He  could  not 
have  supplied  unless  the  discipline  of  life  had  made  us  aware  of 
it.  There  are  characters  which  cannot  be  developed  except  by 
contact  with  pain  and  disappointment.  There  are  strong  and 
noble  souls  which  arrive  at  their  full  estate  only  by  wrestling 
against  wind  and  tide.  There  are  exceptional  temperaments 
which  would  never  find  God  unless  driven  to  His  arms  by  stress 
of  sorrow  and  desolation  of  defeat.     N.  Smythe.'] 


Moral  Difficulties  witli  Providence. 

Jer.  12:1-4.  VIII.  452.  Lam,  3:38.  VIII.   613.     See  Afflic- 

tion, p.  8. 


430  PROVIDENCE. 


Rule  of  ProYidential  Distribution,  Day  by  Day. 

Ex.  16:4,  16-19.  Gather  a  day's  portion  every  day.  They  gathered 
every  man  according  to  his  eating.  II.  69,  73,  74.  Ps.  104  :  28. 
That  thou  givest  them  they  gather.  Matt.  6:11,  25-34.  Give 

us  this  day  our  daily  bread.  Be  not  anxious  for  the  morrow. 
X.  158,  160,  162,  163, 

Note. — No  distinction  of  Special  Providence,  as  between  one  re- 
cipient of  bounty  and  another,  for  God  is  never  partial  or  arbi- 
trary in  His  giving,  in  Providence  or  in  Grace.  All  His  Provi- 
dential bestowments  are  general,  and  all  are  special.  God  has 
no  favorites  save  those  that  obey  and  love  and  serve  Him  ;  and 
all  these  share  His  favor  alike,  with  results  that  accord  with  the 
degree  and  fruit  of  their  obedience  and  service. 

[Success  may  seem  at  times  to  lie  far  beyond  the  reach  of  loyalty, 
but  in  due  time  God  supplies  the  missing  link  in  some  undream- 
ed-of way.  When  man  is  faithful  providence  is  opportune  ;  and 
not  as  independent  but  as  co-operant  factors  "  the  sword  of  the 
Lord  and  of  Gideon"  win  every  notable  fight  for  truth  and 
righteousness.  Our  hours  of  discouragement  come  from  look- 
ing only  at  one  element  of  our  success.  The  wisdom  of  the  wise 
and  the  strength  of  the  strong  may  both  appear  to  be  embattled 
against  the  Word  of  God,  as  in  the  days  of  Luther,  but  present- 
ly even  the  long  Euroclj^don,  during  which  neither  sun  nor  star 
has  shone,  is  altogether  past  ;  and  he  who  stayed  by  the  ship 
comes  safe  to  land.      W.  C.  Graj.^ 

Providential  Opportunities,  also,  Day  by  Day. 

As  needed  supplies  for  body  and  soul  are  received  one  by  one,  day 
by  day,  so  proffered  opportunities  for  using  the  good  received^  with 
profit  to  ourselves  and  advantage  to  others,  are  possessed  and 
exhausted  one  by  one,*  with  the  passing  hour  and  moment. 
This,  too,  is  a  vital  suggestion,  of  immense  practical  concern,  be- 
longing to  this  wide-reaching  theme,  the  Providence  of  God. 

Divinely  Established  Limitations  to  Divine  Work- 
ing in  Providence. 

God's  Working  in  Providence  must  always  be  in 
harmony  with  His  Metliods  of  Working-  in 
Nature,  i.e.,  in  accordance  with  His  Establish- 
ed Natural  Laws. 

God  will  not  interfere  to   protect  or  deliver  any  one  from 
the  hurtful    effect    of   the    infraction   of    Natural   Law, 


PROVIDENCE.  431 

though  it  be  done  ignorantly  and  without  wrong  pur- 
pose. Such  interposition  could  only  be  through  the 
temporary  setting  aside  of  the  infringed  Law,  i.e.,  by 
miracle.  Yet  it  is  at  this  point  that  so  many  sufferers 
or  their  friends  question  or  deny  the  goodness  of  God  in 
reference  to  particular  Providential  events.  The  sim- 
plest consideration  shows  the  baselessness  of  this  unjust 
implication  and  charge.  The  taking  of  disease  by  ex- 
posure to  its  germs,  or  by  heedless  disregard  of  the 
laws  of  health,  or  the  careless  unwitting  encounter  with 
any  of  a  thousand  sources  of  bodily  peril  must  lead  to 
sickness,  hurt  and  even  death.  But  in  the  prevention 
of  these  and  kindred  results  it  is  plain  that  God  cannot 
intervene,  save  by  miraculous  energy.  And  this  in- 
volves an  utter  overturning  of  the  established  order. 
[Undoubtedly  the  Lord  can  cure  disease  as  readily  now  as 
when  He  was  upon  the  earth  ;  and  one  may  feel  aggriev- 
ed that  He  does  not  interpose  on  behalf  of  a  suffering 
friend  or  near  relative.  But  He  is  impartial  and  all- 
loving.  He  must  consider  the  welfare  of  all  His  children 
and  of  the  whole  race,  and  that  welfare  requires  that 
the  laws  of  organic  nature  shall  prevail.  He  cannot  re- 
verse or  repeal  those  laws  without  bringing  disaster, 
compared  with  which  present  ills  are  as  nothing,  upon 
the  race.  We  have  no  right  to  ask  Him  to  make  us  ex- 
ceptions to  the  common  lot,  no  right  to  ask  for  special 
exemptions  which  it  would  be  impossible  to  grant  to  all. 
It  is  ours  to  bear  the  discipline  of  the  present  order  of 
our  existence,  and  be  strengthened  in  our  immortal  be- 
ing by  it.  These  light  afflictions  have  a  purpose — they 
work  out  for  us  an  exceeding  and  an  eternal  weight  of 
glory.      Interior.^ 

God's  Providence  finds  further  Limitation  in 
the  Divinely  ordered  Independence  of  Man's 
own  will. 

By  God's  directly  appointed  and  authorized  free-will,  the 
responsibility  is  placed  upon  man  for  all  forms  and  re- 
sults of  his  acting,  alike  in  his  dealings  with  outward 
affairs  and  with  his  moral  obligations.  He  cannot, 
therefore,  rightly  charge  the  effects  of  his  own  improvi- 
dence to  the  Providence  of  God,  nor  can  he  attribute  the 
consequences  of  his  wilful  wrongdoing  to  either  the 
Providence  or  the  original  purpose  of  God. 

Apart  from  these  Divinely  established  limitations,  through 
God's  own  creation  and  appointment  of  second  causes 
in  nature  and   in   man's  independent  will.   His   Provi- 


433  PSALMS;    PSALTER. 


dence  absolutely  directs  and  controls  all  particular 
events  to  the  production  of  all  actual  issues  of  smaller 
or  greater  moment,  alike  affecting  individuals  and  na- 
tions. Thus,  and  thus  alone.  History,  personal  and 
national,  is  and  ever  has  been  wrought  upon  the  earth. 

Providence  and    Prayer.    See  IV.  447,  448. 

The  considerations  on  previous  page  (431)  equally  apply 
to  Providential  answers  to  prayer. 


PSALMS;  PSALTER. 
Introductory. 


Title  ;  Five  Books  ;  Formation  of  Psalter.   IV.  5,  6. 
Inscriptions  ;  Authorship  ;  Varieties  of  Composition.  IV.  7, 
Inspired  Origin  of  the  Psalms.   IV.  8. 
David  the  Originator  of  Psalmody.   IV.  9,  10. 
Themes,  or  Subject  Matter  of  the  Psalter.   IV.  11-15. 
Psalms  as  Related  to  the  Law  of  Moses.   IV.  16. 
As  Related  to  Old  Testament  History  and  Prophecy.   IV.  17. 
As  Related  to  Messianic  Promise  and  Prophecy.   IV.  18-20. 
Hope  of  Eternal  Life  in  the  Psalter.  IV.  21. 
Imprecatory  Character  of  Portions  of  Psalms.   IV,  22-29. 
Hebrew  Poetry.  IV.  30-32. 
Exposition  of  the  Psalms  :  Historical.  IV.  33. 
English  Versions  of  the  Psalter.  IV.  34. 

Estimates    and    Testimonies   of   Devout   and    Learned   Men.  IV. 
35-40. 


Partial  Classiflcation,  by  Special  Themes  or  Char- 
acteristics. 

Alphabetical.  Ps.  25,  37,  111,  112,  119,  145.  Ascension. 
24  :  7-10.  47  :  5-8. 

Brotherly  Unity.     Ps.  133.  Covenant.     Ps.  89.         Creation, 

Nature.     Ps.  8.         19  :  1-6.  29.  33  :  6-9.         104. 

Deliverance  from  Peril.     Ps.  116.  Divine  Majesty  and  Sta- 

bility.    Ps.  93,  97. 

Evening.     Ps.  4.         Morning.      Ps.  ?>,  5,  67. 


PSALMS;    PSALTER.  433 

Family  and  Household.    Ps.  127,  128.       Magistrate  and  Head 

of  Household.     Ps.  101. 
Imprecatory.      69,  96,  109.     See  IV.  22-29  ;  V.  230. 
Life  Psalms.    23,  90,  91,  103.  Life  Problems.    Ps.  37,  49,  73, 

92. 
Messianic.    Ps.  2,  22,  45,  69,  72,  87,  110. 
Missionary.    Ps.  48,  67,  72,  87,  96.     See  Missions,  p.  317. 
National  and  Historical ;  Harvest.    Ps.  9,  20,  44,  46,  60,  65,  66,  68, 

78,  80,  81,  85,  105,  106,  136,  144. 
Penitential.     Ps.  6,  32,  38,  51,  102,  130,  143. 
Providence,  Personal  and  National.    Ps.  34,  37,  91, 103, 104, 107, 

121,  139.         Old  Age.     Ps.  71. 
Righteous   Man.      Ps.    1,    15,    16,    17.         24  :  1-6.         27,    112. 

Revelation.  Ps.  19:  7-14.  ?s.  119. 
Sanctuary  in  Zion.  Ps.  84,  96,  100,  122. 
Trust   in    Despondency.     Ps.   42,   43,  46,  57,   61,    70,    86,   130. 

Trust  and  Rest.     Ps.  23,  131. 


Thoughtful  Summary  of  Great  Thoughts  m  the 
Psalms. 

The  Psalms  reveal  to  us  the  believer's  faith  in  God  and  His 
word.  They  show  us  how,  under  the  Old  Testament,  pious 
men  felt  toward  God  and  lived  to  God  ;  what  they  learned 
from  the  word  of  God  and  by  experience  of  life  to  Him. 
They  are  the  prayers  and  hymns  of  hearts  that  confess  to 
God  their  sins,  their  fears,  their  sorrows,  their  joys,  their 
needs — all  the  phases  of  the  life  of  God  in  the  soul  :  the 
deep  distress,  the  thirst  after  righteousness,  the  calmness  of 
assurance  and  peace,  the  exultant  gladness  of  gratitude  and 
love. 

In  the  Psalms  God  is  the  only  God,  the  only  Creator.  "  He  is 
to  be  feared  above  all  gods,  for  all  the  gods  of  the  peoples 
are  things  of  naught ;  but  Jehovah  made  the  heavens." 
There  is  no  other  God  ;  "  Thou  art  God  alone."  Together 
with  this  absolute  monotheism  there  is  conjoined  the  con- 
ception of  God  as  holy — that  is,  He  is  unique  in  perfection, 
far  separate  from  every  thought  that  could  stain  the  chastity 
of  His  moral  being  or  spot  His  glorious  majesty. 

This  utter  holiness  of  God  is  a  frequent  plea  in  the  mouth  of 
those  who  cry  from  the  depths.  His  spirit  is  holy.  His  arm 
is  holy,  His  name  is  holy  ;  He  speaks  in  holiness  ;  His 
heavens,  His  habitation,  are  holy  ;  His  throne  is  holy  ;  He 
is  the  Holy  One  of  Israel  ;  His  earthly  habitation,  Zion,  is 
holy,  i.e.,   consecrated  to  Him,  and  His  palace  there  is  holy. 


434  PSALMS;    PSALTER. 


All  who  worship  Him  acceptably  must  be  holy.  Holiness 
becomes  His  house  forever. 

This  holiness  of  God  is  the  sum  of  all  perfections  and  includes 
perfect  truth  as  a  part  of  that  sum  ;  but  the  Psalmists  never 
tire  of  singing  the  truth  of  Jehovah.  He  is  the  God  of 
truth,  who  keeps  truth  forever  ;  all  His  decisions,  His  teach- 
ings, His  commandments,  His  works  are  truth.  The  sum  of 
His  word  is  truth.  He  is  plenteous  in  grace  and  truth. 
His  truth  is  a  shield  and  buckler  to  all  who  trust  it.  He  de- 
sires truth  in  the  inward  parts  of  man.  He  destroys  those 
who  speak  lies,  and  abhors  the  deceitful  man.  The  false 
tongue,  the  false  heart — deception — are  marks  of  the  enemies 
of  God,  but  those  who  get  understanding  through  the  pre- 
cepts of  Jehovah  hate  every  false  way  ;  they  love  those  pre- 
cepts and  hate  and  abhor  falsehood.  These  also  know 
their  own  hearts,  and  pray  :  "  Establish  me  according  to  Thy 
word.  Remove  from  me  the  way  of  falsehood.  Teach  me, 
O  God,  and  know  my  heart  ;  try  me  and  know  my  thoughts 
and  see  if  there  be  any  way  of  wickedness  in  me,  and  lead 
me  in  the  way  everlasting." 

To  God  so  conceived  the  Psalmists  come  with  the  confession 
of  their  sin,  without  excuse,  and  cast  themselves  just  as  they 
are  upon  the  grace  and  tender  mercy  of  their  pardoning 
God.  "  For  Thou  art  good  and  ready  to  forgive,  and  abun- 
dant in  grace  to  all  who  call  upon  Thee."  They  pray  for 
pardon  because  their  guilt  is  great — for  pardon  from  all 
their  sins.  They  are  sure  that  Jehovah  does  pardon  and  ex- 
piate all  the  sins  and  apostasies  and  guilt  of  His  people 
when  they  seek  Him  in  truth  and  confess  their  sins.  His 
pardon  leads  not  to  loose  living,  but  to  true  love  and  rever- 
ential awe  of  God,  and  to  taking  heed  to  one's  self  so  as  not 
to  sin.  "  There  is  forgiveness  with  Thee,  that  Thou  mayest 
be  feared."  "Thy  word  have  I  laid  up  in  my  heart,  that  I 
might  not  sin  against  Thee." 

The  Psalmists,  then,  believed  God — Jehovah — to  be  the  only 
God,  omnipotent,  holy,  the  God  of  truth,  good,  slow  to  an- 
ger, ready  to  forgive,  abundant  in  grace,  tenderly  merciful. 
"As  a  father  is  tenderly  merciful  to  his  children,  so  Jehovah 
is  tenderly  merciful  to  those  who  lovingly  fear  Him." 
There  is  everywhere  in  the  Psalms  a  bedrock  of  unshaken, 
immovable  confidence,  to  which  they  constantly  appeal  in 
times  of  darkness  and  distress,  from  which  spring  their 
quietness  and  assurance  forever,  and  for  which  they  lift  up 
their  hearts  in  gratitude  to  God  :  "  I  give  thanks  unto  Thy 
name  for  Thy  grace  and  truth,  for  Thou  hast  magnified  Thy 
v(/ord  above  all  Thy  name."  This  word  is  the  word  of  God's 
mouth,  from  which  they  have  learned  of  life  to  God,  and 
they  pray  for  life   according  to  that  word.      By   this  word 


PSALMS;    PSALTER.  435 

God  has  given   them  hope,  has  caused  their  soul  to   return 
to  Him,  has  given  light  to   their  eyes,  and   filled  them  with 
joy.     This  word  they  love  ;  it  is  sweeter  than  honey  to  their 
taste,  and  they  delight   in    it  more  than   in  gold,  and  much 
fine  gold.     This  word  is  God's   teaching— revelation.      It  is 
absolutely  pure,  as  silver  refined   seven  times.     The  whole 
totality—sum— of  this   word  is,  as   they  believe,  truth  ;  and 
every  part  of  it,  its  teaching,  commandments,  precepts,  tes- 
timonies, are  truth.     This  word  they  declare  is  the  supreme 
manifestation  of  God  to  man.     It  is  beyond  all  else  that  the 
eye  beholds  in  the  heavens  or  on  earth  ;  beyond  all  else  that 
the  ear  of  man  has  heard.     These  teachings  of  Jehovah  are 
not  to  the  Psalmists  a  mere  collection  of  precepts,  but  they 
are  found  in  a  history  that  illustrates  and  spreads  the  genial 
colors    of   life    over   all    and    through    all  its  lessons.      For 
themselves  and  for  others  they    appeal   to   that  history  to 
prove  God's  truth  and  grace,  His  infinite  condescension  and 
tender  mercy  ;  that  He  abhors  all   sin,  whether  in  His   peo- 
ple  or  in  others,  but  graciously    pardons    the    sinner  that 
seeks  Him  in  truth.     To  that  history  of   God's  dealing  with 
men,  of  God's  promises  to  their  forefathers,  of  God's  fulfill- 
ment of   His  promises   or  threatenings,  of  God's   covenant 
with  His  chosen,  they  appeal  to  God  as  His  bond  with  them 
that  He  will  deal  with  them  as  with  their  forefathers.    Take 
but  one  instance,  the  voice  filled   with   strong  crying  and 
tears,  appealing  to  God  from  fathomless   depths  of  present 
agony,  and  this  is  the  argument  with  God  :  "  But  Thou  art 
holy,    O    Thou    enthroned    on    the    praises   of    Israel.     Our 
fathers  trusted   in  Thee  ;  they  trusted   and  Thou  didst  de- 
liver them.     They  cried  in  anguish   unto  Thee  and  escaped  ; 
they  trusted  in  Thee  and  were  not  put  to  shame."      Howard 
Osgood,  D.D. 

Psalms   prove    the    Old    Testament  History. 

For  twenty-five  hundred  years  the  most  holy  souls  on 
earth  have  found  the  Psalms  the  very  food  of  God  to 
their  souls.  The  long  line  of  God's  martyrs,  for 
more  than  two  thousand  years,  has  passed  on  to  the 
fire,  the  sword,  the  rack,  the  gibbet,  singing  these 
Psalms  as  the  highest  earthly  expression  of  God's 
life  in  their  souls.  But  if  these  Psalms  were  founded 
on  utterly  unhistorical,  />.,  untrue  narratives  ;  if  their 
conception  of  God  was  drawn  from  false  history  ;  if 
all  their  confidence  in  God  was  built  on  the  baseless 
fabric  of  a  vision — then,  without  doubt,  there  is  no 
such  thing  as  revelation,  and  there  never  has  been 
real   life   from    God   and    life   to    God   in  the   world. 


436  REDEMPTION ;    REDEEMER;    REDEEM. 


And  moreover,  if  these  Psalms  are  built  on  the  muddy 
waters  of  religious  deceit  ;  if  these  pure  characters 
of  the  many  authors  of  the  Psalms,  these  most  intelli- 
gent writers,  masters  of  their  own  language  and  of 
poetry  that  has  borne  the  purest  souls  up  to  God  ;  if 
these,  who  for  two  thousand  years  have  been  held  to 
be  experts  in  life  from  God  and  to  God,  are  now 
found  to  be  deceived  and  deceivers,  however  honest 
in  intention — then,  without  doubt,  there  is  no  human 
testimony  of  the  slightest  value  on  history  or  religion, 
and  no  critic's  word  is  worth  the  breath  it  cost.  For 
there  never  can  be  better  testimony  by  character,  in- 
telligence, and  intimacy  with  the  facts  than  that  of 
the  Psalmists  to  the  Pentateuch.  And  still  further, 
Jesus  Christ  and  the  New  Testament  writers  believed 
and  taught  that  the  Psalms  were  true  as  to  God,  as 
to  man,  as  to  preceding  history,  and  as  to  the  God- 
given  prophecies  in  them  ;  for  they  taught  that  God 
Himself  was  the  author  of  the  Psalms  in  the  hearts 
of  the  Psalmists.  But  if,  as  many  teach,  the  Psalms 
were  the  baseless  fabric  of  a  vision  of  untruth,  then 
Christ  and  His  teachings,  all  life  to  God  in  the  soul  of 
man,  and  the  validity  of  any  testimony  pass  into 
nothingness  with  the  baseless  fabric.     H.  Osgood. 


REDEMPTION  ;  REDEEMER  ;  REDEEM.     Ifeh.,  Gaal,  Padah, 

to  free  or  become  freed,  by  avenging  or  repaying.  Gr.,  Lutroo,  to  loose  by 
a  price,  deliver.     Agorazo,  to  buy.  ^ 

Also  RANSOM.      Heb.,  Padah,  to  free.     Kopher,  a  covering. 

Redemption  or  Deliverance,  and  the  Redeemer  or  Deliverer,  include 
the  scope  and  substance  of  the  Old  and  New  Testament  Religion, 

Redemption  or  Deliverance  from  bondage  first  applied  to  the  deliver- 
ance of  Israel  from  Egypt  as  a  basis  of  claim  for  obedience.  Ex. 
20  :  2.  n.  27,  28,  157,  158.  Afterward  to  subsequent  deliverances 

from  other  nations  upon  condition  of  obedience.  The  external  deliv- 
erance always  prefigured  and  pointed  forward  to  a  spiritual  deliver- 
ance and  obedience.  Ps.  19  :  14.  IV.  158.  Ps.  49  :  8,  15.  IV. 
350,352.  Ps.  77  :  15.  V.  37.  Ps.  Ill  :  9.  V.  244.  Ps.  130:7, 
8.  V.  403,404.  Isa,  43  :  1.  Isa.  47:4.  VIII.  246.  Isa.  49:26. 
VIII.   261.        Isa.   63  :9,  16.  VIII.   366-368.       Jer.   50:34.   VIII.  580. 


REDEMPTION;    REDEEMER;    REDEEM.  437 


Redemption  Compreliensiyely  Regarded. 

A  term  that  includes  all  the  processes  and  results  of  human  salva- 
tion. On  the  causal  side,  it  comprises  the  Sacrificial  and  Inter- 
cessory Office- Work  of  Christ,  and  the  Regenerating  and  Sancti- 
fying Work  of  the  Holy  Spirit.  On  the  side  of  effects  it  includes 
the  results  wrought  for  the  soul  in  its  pardon,  justification  and 
adoption,  and  within  the  soul  in  its  new  creation,  purification  and 
increasing  likeness  to  God.  And  these  effects  are  finally  made 
complete  by  "the  redemption  of  the  body,"  i.e.,  its  resurrection 
in  the  likeness  of  Christ's  glorified  body  unto  an  immortal  life. 


Specifically  and  Mninly. 

In  the  New  Testament  the  word  Redemption  refers  to  the  entire 
work  of  Christ  in  our  deliverance  from  the  guilt,  the  penalty,  the 
power,  and  all  the  hurtful  consequences  of  sin.  The  chief  pas- 
sage is  1  Cor.  1  :  30.  Its  points  are  these  :  Christ  is  our  IVisdom 
because  as  a  Prophet  He  reveals  the  love  of  God  in  the  device  of 
a  gracious  salvation  from  sin  and  condemnation.  Christ  is  our 
Righteousness,  because  as  a  High  Priestly  Offerer  and  Offering  to 
God  in  our  behalf,  He  restores  us  to  right  relations  with  God 
and  His  Law  of  holiness  and  love,  and  thus  secures  our  restora- 
tion to  favor  and  childship  with  God.  Christ  is  our  Sanctifica- 
tion,  because  as  a  subduing  and  inruling  King  He  guides  and 
prompts  us  to,  and  works  within  us,  a  new  obedience  and  con- 
secration to  the  will  and  service  of  God.  And  as  the  final  and 
consummate  result  of  these  three  Offices,  achieving  for  us  com- 
plete and  abiding  deliverance  from  sin  and  all  its  evil,  "Christ 
is  made  unto  us  Redemption:^  Heb.  9  :  12.  Obtained  eternal 
redemption  for  us.  This  redemption  applies  even  to  our  bodies. 
Rom.   8  :  23.  Waiting   for  the  redemption  of  our  body.  Hos. 

13  :  14.  I  will  ransom   from   the  grave.   IX.  376,  377.         1  Cor. 
15  :  52.  Phil.   3  :  12.  Who  shall  fashion  anew  the  body  of  our 

humiliation. 


New  Testament  Texts. 

Luke  1  :  6.  Wrought  redemption  for  His  people.  Matt. 
20  :  26.  To  give  His  life  a  ransom  for  many.  1  Cor. 
6  :20.  Ye  are  bought  with  a  price.  Gal.  3  :  13.  Christ 
hath  redeemed  us.  Gal.  4:5.  To  redeem  them  that 
were  under  the  law.  Eph.   1:7.   In  whom  we  have  re- 

demption through  His  blood.         Titus  2  :  14.  To  redeem 


438  REDEMPTION;    REDEEMER;    REDEEM. 

us  from  all  iniquity.  1  Pet.  1  :18.  Redeemed  with  the 
precious    blood   of    Christ.  2   Pet.  2  :  1.  Denying  the 

Lord  that  bought  them.  Rev.  5  :  9.  Hast  redeemed  us 
to  God  by  Thy  blood.  Rev,  14  :  3.  Redeemed  from 
the  earth. 


Character  and  Future  of  the  Redeemed. 

The  redeemed  of  the  Lord  a  holy  people.  Isa.  62  :  12. 
VIII.  361,  362.  Isa.  35  :  9, 10  and  51  :  11.  The  redeemed 
shall  v^alk  there  ;  and  the  ransomed  of  the  Lord  shall  re- 
turn, etc.  VIII.   176,  177   269. 


Redemption  the  Vital  Element  of  Christianity  and 
its  Gospel. 

Christianity  is  distinctively  a  religion  of  Redemption — a  great 
Divine  economy  for  the  recovery  of  men  from  the  guilt  and 
power  of  sin — from  a  state  of  estrangement  and  hostility  to 
God — to  a  state  of  holiness  and  blessedness  in  the  favour  of 
God,  and  of  fitness  for  the  attainment  of  theirtrue  destination. 
The  Christian  view  starts  from  the  conception  that  everything 
in  its  original  nature  and  in  the  intent  of  its  Creator  is  good 
and  that  the  evil  of  the  world  is  the  result  of  wrong  and  per- 
verted development  ;  holds,  therefore,  that  Redemption  from 
it  is  possible  by  the  use  of  appropriate  means.  And  Redemp- 
tion here  includes,  not  merely  deliverance  from  existing  evils, 
but  restoration  of  the  Divine  likeness  which  has  been  lost  by 
man,  and  the  ultimate  blessedness  of  the  life  everlasting. 

All  theories  of  Redemption  within  Christian  limits  agree  in  tak- 
ing for  granted  three  things  as  included  under  this  term  :  1 
There  is  the  removal  of  guilt,  or  of  the  consciousness  of  guilt 
which  causes  with  it  the  sense  of  the  Divine  forgiveness.  2. 
There  is  the  breaking  down  of  the  actual  enmity  of  the  heart 
and  will  to  God,  and  the  turning  of  the  sinner  from  dead  works 
to  serve  the  living  and  true  God.  3.  There  is  the  taking  up 
of  the  believer  into  the  positive  fellowship  of  eternal  life  with 
Christ,  and  into  the  consciousness  of  a  Divine  Sonship.  These 
are  the  immediate  effects,  from  which  others  follow  in  a 
changed  relation  to  the  world,  gradual  progress  in  holiness, 
and  deliverance  at  death  and  in  eternity  from  all  natural  and 
spiritual  evils.     Pi'of.  Orr. 

The  Gospel  is  a  proclamation  of  redemption  under  the  law  of 
Christ.  Faith  is  trust  and  surrender,  issuing  in  obedience  ; 
in  which  surrender  and  obedience  man  secures  his  plenary  and 


REDEMPTION;    REDEEMER;    REDEEM.  439 

eternal  spiritual  emancipation.  That  secures  to  him  deliver- 
ance from  the  guilt,  the  pollution,  the  power,  and  the  conse- 
quences of  sin.  Set  right  with  God,  through  the  knowledge 
of  Him  in  Jesus  Christ,  He  is  for  the  first  time  set  free,  and 
His  powers  begin  to  work  in  their  divinely  appointed  way. 
The  new  birth,  under  the  law  of  Christ,  makes  all  things  new. 
It  is  a  veritable  resurrection  in  the  depths  of  his  being,  carry- 
ing in  it  the  energy  of  a  world-wide  transfiguration.     Behrends. 


A  Redemption  of  the  Whole  Man,  Body  and  Soul. 

The  aim  of  God  as  regards  believers  is  summed  up  in  the  simple 
phrase — conformity  to  the  image  of  His  Son.  We  know  that 
our  destiny  is  to  be  made  like  Him  ;  the  assimilation  begun  on 
earth  shall  be  perfected  above.  And  this  conformity  to  Christ 
includes  not  only  moral  and  spiritual  likeness  to  Christ,  but  like- 
ness to  Him  also  in  His  glorious  body  ;  that  is,  the  Redemption 
of  the  body,  life  in  a  glorified  corporeity.  The  Bible  knows 
nothing  of  an  abstract  immortality  of  the  soul,  as  the  schools 
speak  of  it  ;  nor  is  its  Redemption  a  Redemption  of  the  soul 
only,  but  of  the  body  as  well.  It  is  a  Redemption  of  man  in  his 
whole  complex  personality — body  and  soul  together.  It  was  in 
the  body  that  Christ  rose  from  the  dead  ;  in  the  body  that  He 
ascended  into  heaven  ;  in  the  body  that  He  lives  and  reigns  there 
forevermore.  It  is  His  promise  that,  "if  He  lives,  we  shall  live 
also  ;"  and  this  promise  includes  a  pledge  of  the  resurrection  of 
the  body.     Prof.  Orr. 


Redemption  a  Conserving  Force  in  the  Moral  Uni- 
yerse. 

The  incarnation  of  the  Deity,  and  the  mystery,  measureless  in 
its  height  and  depth,  of  the  Divine  Sacrifice,  were  not  exclu- 
sively expended  upon  a  single  atom  of  the  Universe  and  its  few 
inhabitants  ;  the  Divine  effort  that  shook  the  earth,  that  shook 
the  heavens,  that  bereaved  the  throne  of  God  and  sacrificed 
the  Eternal  Son,  was  according  to  an  eternal  purpose  that  in- 
cluded the  entire  of  the  moral  universe  in  the  scope  of  its  ben- 
efactions ;  peace  for  the  earth  through  the  blood  of  His  cross  ; 
and,  for  all  moral  creatures  not  of  the  brotherhood  of  man,  a 
strengthening  and  conserving  of  the  ties  that  bind  them  to 
holiness  and  to  God  through  the  revelation  of  God  in  Christ 
by  means  of  the  church.     Anon. 


440  REGENERATION. 


REGENERATION. 

Palingenesia,  Re-creation,  Tit.  3:5. 

Born  Again,  Born  from  Above,  Born  Anew. 

Gennethe,  anothen,  John  3  :  3,  V. 

Begotten  Again, 

Anagennao,  1  Pet.  1  :  3,  23. 

Created,  Creature, 

Ktizo,  Ktisis,  Make,  Produce,  Eph.  2  :  10.         2  Cor.  5  :  17.  Gal. 

6  :  15. 

Transformed, 

metamorphoo,  Rom.  12  :  2.  All  these  are  terms  of  equivalent  or  of 
kindred  meaning.  Their  significance  is  a  New  Birth  or  Crea- 
tion of  the  human  spirit  by  the  Divine  Spirit,  a  spiritual  quick- 
ening from  death  to  life,  a  radical  transformation  of  spiritual 
character  by  Divine  renewal,  a  restoration  to  the  lost  image  and 
likeness  of  God. 

[Man  is  only  then  man  when  he  is  ruled  by  God,  when  his  life  is 
rooted  in  glad  and  habitual  fellowship  with  the  author  and  the 
archetype  of  his  being,  when  he  is  born  from  above,  moved  by 
celestial  impulses  and  inspirations.  Using  the  word  in  this 
scriptural  sense,  regeneration  is  the  prime  and  universal  neces- 
sity. Only  as  a  man  is  born  from  above  can  he  be  a  citizen  of 
the  kingdom  of  God.  The  self-directed  man  is  the  man  without 
a  crown,  the  man  in  moral  collapse.  His  character  is  fatally  de- 
ficient.    Be/irends.'\ 


The  Spirit  of  God,  the  New  Creator,  the  Sole  Re- 
generating Agent. 

John  1  :  12,  13.  To  them  gave  He  the  right  to  become  the  chil- 
dren of  God  :  which  were  born  not  of  the  will  of  man,  but  of 
God.  John  3  :  6.  That  which  is  born  of  the  Spirit  is  spirit. 
X.  88.  (See  John  1  :  38,  39.  X.  307,  and  Ezek.  36  :  22-27  ; 
37  :  1-14.  IX.  164.)  Titus  3  :  5.  Saved  us  through  the  washing 
of  regeneration  and  renewing  of  the  Holy  Ghost.       Eph.  2  :  10. 


REGENERATION.  441 

His  workmanship,  created  .  .  .  unto  good  works.  Eph. 
4  :  24.  The  new  man,  created  in  righteousness  and  holiness  of 
truth.  2  Thes.  2  :  13.  Chosen  unto  salvation  through  sanc- 
tification   of  the  Spirit.  Rom.  8  :  10,  11.  The  Spirit  is  life. 

XI.  235.  Eph.  2  :  1,  5.   You  hath   He  quickened  who  were 

dead.  Quickened  us  together  with  Christ.  1  Pet.  3  :  18. 
Quickened   by  the  Spirit.  Ezek.    11  :  19.  IX.  56.         Ezek. 

36  :  26,  27.  A  new  heart  will  I  give  you,  and  a  new  spirit  will 
I  put  within  you,  etc.    IX.  155-157. 


The  New  Creation  is  "in  Christ  Jesus." 

Eph.  2  :  10.  Created  in  Christ  Jesus.  2  Cor.  5  :  17.  If  any  man 
is  in  Christ  he  is  a  new  creature.  Gal.  6  :  15.  In  Christ  Jesus, 
a  new  creature.  XI.  413.  Rom.  8  :  2.  The  law  of  the  Spirit  of 
life  in  Christ  Jesus  made  me  free  from  the  law  of  sin  and  death. 
John  10  :  10.  I  came  that  they  may  have  life.  Col.  3  :  4. 
Christ  our  life.  Christ  as  Prophet  reveals  the  love  of  God,  as 
Priest  exhibits  and  impresses  it  in  His  humiliation  and  death, 
and  as  King  subdues  and  wins  the  heart  to  responsive  trust  and 
love.  John  16  :  13,  14.  The  Spirit  shall  not  speak  of  Himself. 
He  shall  glorify  me. 

The  Word  employed  by  tlie  Spirit  as  an  Instru- 
ment or  Means  in  Regeneration. 

The  Word  brings  assured  Divine  testimony  and  evidence  to  in- 
form the  reason  and  impress  the  judgment.  It  presents  su- 
premely desirable  objects  to  interest  and  engage  the  affections. 
And  it  presses  fatting  and  adequate  motives  to  act  effectively 
upon  the  will.  All  of  these,  the  judgments,  the  affections,  with 
the  aims  and  purposes,  are  radically  changed  in  Regeneration. 

Ps.  119  :  50.  Thy  Word  hath  quickened  me.  V.  310.  Vs.  93. 
With  Thy  precepts  hast  thou  quickened  me.  James  1  :  18. 
He  brought  us  forth  by  the  Word  of  truth.  ■  Vs.  21.  The  im- 
planted Word  which  is  able  to  save  your  souls.  1  Pet.  1  :  23. 
Begotten  again  through  the  Word  of  God,  which  liveth  and 
abideth.  2  Cor.  3  :  18.  We,  with  unveiled  face  reflecting  as  in 
a  mirror  the  glory  of  the  Lord,  are  transformed  into  the  same 
image  from  glory  to  glory,  even  as  from  the  Lord  the  Spirit. 

Designed  Effects  of  Regeneration,  which  are  also 
Eyidences  of  its  Actual  Experience. 

New  Creature,  a  new  Song,  Ps.  40  :  3.  IV.  297.  Eph.  2  :  10. 
Created  unto  good  works.  1  John  2  :  29.    Every  one  that 


4:43  REO  ENERA  TION. 


doeth  righteousness  is   begotten  of  Him.  1  John  3  :  9,  14. 

Whosoever  is  begotten  of  God  doeth  no  sin.  We  know  that  we 
have  passed  out  of  death  into  life  because  we  love  the  brethren. 
1  John  4  :  7.  Every  one  that  loveth  is  begotten  of  God. 
1  John  5  :  1,  4,  18.  Whosoever  believeth  that  Jesus  is  the  Christ 
is  begotten  of  God.  Whosoever  is  begotten  of  God  overcometh 
the  world.  Whosoever  is  begotten  of  God  sinneth  not,  and  the 
evil  one  toucheth  him  not. 


Regeneration  and  Sanctification. 

One  the  beginning,  the  other  the  continuance,  progress  and 
development  of  spiritual  life.  The  same  Divine  Agent,  employ- 
ing the  same  Instrument,  the  Truth  of  God  as  Revealed. 

2  Cor.  4  :  16.   Our  inward  man  is  renewed  day  by  day.  Eph. 

4  :  23.  Renewed  in  the  spirit  of  your  mind,  and  put  on  the  new 
man. 

2  Pet.  1  :  4.  Through  these  (His  precious  and  exceeding  great 
promises)  ye  may  become  partakers  of  the  Divine  nature. 
2  Cor,  3  :  18.  (Above)  Transformed  from  glory  to  glory.  Rom. 
12  :  2.   Transformed  by  the  renewing  of  your  mind. 


Regeneration  as  Related  to  Repentance,  or  Meta- 
noia,  and  Conversion. 

As  we  have  often  seen,  in  treating  these  great  and  vital  truths, 
there  is  connected  with  every  phase  of  the  Divine  acting  touch- 
ing human  salvation,  an  essential  condition  of  demanded  re- 
sponsive human  action.  So  is  it  in  the  process  of  Regenera- 
tion or  Spiritual  Transformation.  Thus  far  we  have  regarded 
it  from  the  Divine  side.  But  the  process  has  a  human  side. 
It  calls  for  responsive  action  of  the  human  subject  while  it  en- 
sures the  result  of  such  action  to  every  willing  soul.  Repent- 
ance, or  better,  Metanoia  (read  here  the  next  following  topic, 
p.  443)  and  Conversion,  Gr.  Epistrophe,  as  human  acts  must 
always  be  responsive  to  the  Divine  Regeneration,  Palingenesia, 
if  an  actual  spiritual  change  of  new  creation  is  to  issue.  The 
Divine  agency  is  not  irrespective  of  the  freedom  of  the  human 
subject,  but  is  exercised  in  combination  and  harmony  with  the 
laws  of  his  rational  and  moral  constitution.  The  man  him- 
self must  go  back  upon  his  previous  life-controlling  views, 
desires,  purposes  and  pursuits.  He  must  change  his  stand- 
point and  goal,  and  reverse  his  course.  This  is  the  plain,  oft- 
repeated  demand    of   God  :  Repent,   change  your  mind  ;  Be 


REPENTANCE,  443 

converted,  Turn  yourselves  ;  Put  away  the  old  man,  put  on 
the  new  ;  Be  renewed  ;  Be  ye  transformed  by  the  renewing  of 
your  mind.  This  demand,  like  every  other  demand  of  God, 
carries  with  it  the  pledge  of  Divine  and  gracious  strength  for 
its  own  fulfillment.  But  it  must  be  accepted,  and  its  obedience, 
willingly,  gratefully,  gladly  attempted,  and  the  result  of  Divine 
Regeneration  will  be  assured. 

For  full  treatment,  see  Christian  Experience,  pp.  73-76. 


REPENTANCE. 


Two  original  words  of  the  New  Testament,  widely  diverse  in  their 
meaning,  are  translated  by  the  English  word  Repent  or  Repentance. 

I.  One  word,  used  only  seven  times  and  in  verbal  form,  is  Metamelomai. 
It  signifies  "after  care,"  i.e.,  painful  sorrow  or  remorseful  regret.  As 
nearly  as  possible  it  is  the  exact  equivalent  of  the  word  Repent  or 
Repentance.  Thus  Matt.  27  :  3.  ]n6.diS  {ineta7neletheis)  repenting  him- 
self, i.e.,  remorsefully  regretting  his  act  of  betrayal.  Repentance  is 
simply  re-penitence.  Penitence,  from  poena  (pain  with  conscious 
liability  to  punishment),  carries  the  idea  of  grief  over  a  regretted  and 
punishable  act.  Re-penitence,  looking  again  (or  back)  with  sorrow 
for  that  which  has  been  wrong.  Metamelomai,  says  Dr.  Alex. 
Roberts,  means  simply  to  rue  or  regret  a  course  that  has  been 
followed. 

II.  But  the  common  N.  T.  word,  used  more  than  fifty  times,  is  Meta- 
NOiA  or  METAN(Jio.  This  is  one  of  the  most  significant  and  vital 
words  of  Inspiration  ;  one  of  immense  breadth  in  its  meaning  and  in 
its  relations.  In  its  true  significance  there  is  absolutely  no  trace  of 
sorrow  or  regret,  no  single  element  contained  in  the  word  Repent- 
ance. Hence  its  translation  by  that  word  has  been,  from  the  first 
until  now,  an  utter  ///^translation.  For  the  perpetuation  of  this 
grave  error  the  sole  excuse  of  the  Revisers  is  that  no  other  single 
word  can  fully  or  rightly  interpret  Metanoia.  Literally,  the  word  signi- 
fies Change  of  Mind,  a  change  in  the  trend  and  action  of  the 
whole  inner  nature,  intellectual,  affectional  and  moral,  of  the  man,  a 
reversal  of  his  controlling  estimates  and  judgments,  desires  and  affec- 
tions, choices  and  pursuits,  involving  a  radical  revolution  in  his 
supreme  life  aims,  purposes  and  objects.  Trench  says  :  ^'  Metanoia  eyi- 
presses  that  mighty  change  in  mind,  heart  and  life  wrought  by  the 
Spirit  of  God."  De  Quincey  :  '^  Metanoia  concealed  a  most  profound 
meaning  of  prodigious  compass,  which  bore  no  allusion  to  any  ideas 
whatever  of  repentance.  ...  It  expresses  a  revolution  of  thought, 
a  great  intellectual  change  in  the  accepting  a  new  center  for  all  moral 


444  REPENTANCE. 

truth  from  Christ."  Bp.  Westcott :  "  The  word  describes  character- 
istically, in  the  language  of  the  New  Testament,  a  general  change  of 
mind,  which  becomes  in  its  fullest  development  an  intellectual  and 
moral  regeneration."  Chalmers:  "It  describes  that  deep  and  radical 
change  whereby  a  sinner  turns  from  the  idols  of  sin  and  self  unto 
God,  and  devotes  every  movement  of  the  inner  and  outer  man  to  the 
captivity  of  His  obedience."  The  distinctive  meaning  of  the  two 
words  illustrated,  2  Cor.  7  :  8-10.  Vs.  8.  I  do  not  regret  {metame- 
lomai).  Vs.  9.  Ye  were  made  sorry  unto  Metanoia.  Vs.  10.  Sor- 
row toward  God  {i.e.,  genuine  repentance)  worketh  or  produceth  Me- 
tanoia unto  salvation,  not  to  be  repented  of  or  regretted  {ametameleton). 
XI.  372. 
This  Metanoia,  or  radical  reversal  of  life-controlling  thoughts,  affec- 
tions, choices  and  pursuits,  the  great  theme  of  New  Testa- 
ment l>reacllillg,  the  high  call  and  imperative  demand  of  God. 
(Note  that  this  demand,  like  all  others,  has  behind  it  God's  pledge 
of  help  and  assurance  of  success.) 

It  was  the  only  theme  of  the  Forerunner,  John  the 
Baptist.  Matt.  3  :  2.  John  came,  saying.  Change  your  whole  inner 
being  and  life  ;  for  the  kingdom  of  heaven  is  at  hand.  X.  60.  Mark 
1:4.  John  preached  the  baptism  of  Metanoia.  Matt.  3:8,  11.  Bring 
forth  fruits  worthy  of  Metanoia.  I  baptize  with  water  unto  Metanoia, 
but  He  (Christ)  shall  baptize  you  with  the  Holy  Ghost  and  with  fire. 
(Referring  to  the  "born  of  water  and  the  Spirit"  of  John  3  :  5.) 

It  was  the  first  utterance  of  Christ,  according  to  Matt.  4  :  17. 
Jesus  began  to  preach  and  to  say,  Take  another  mind  upon  you.  To 
this  injunction,  also  at  the  very  outset,  Christ  added  the  demand  of 
faith,  thus  summing  up  all  that  God  asks  of  man.  Mark  1  :  14,  15. 
Jesus  came  preaching  the  gospel  of  God,  and  saying.  The  time  is 
fulfilled,  and  the  Kingdom  of  God  is  at  hand.  Take  a  new  mind  upon 
you,  and  believe  in  the  gospel   (the  glad   tidings).   X.    115.  Matt. 

9  :  13.  To  call  sinners  to  metanoia. 

Metanoia    emphasized  by  the  Twelve  and  by  Christ. 

Mark  6  :  12.  They  went  out  preaching  that  men  should  (repent) 
change  mind  and  life.  Luke  13  :  3,  5.  Except  ye  change  heart  and 
life,  ye  must  perish.  Luke  15  :  7.  Joy  in  heaven  over  one  sinner  that 
changes  heart  and  life.  Acts  2  :  38.  Change  your  mind  and  be  bap- 
tized. XI.  23.  Acts  17  :  30.  God  commandeth  all  everywhere  to 
(repent)  change  mind  and  life.  XI.  127.  2  Pet.  3  :  9.  That  all 
r  should  come  to  metanoia. 

Metanoia  and  Faith  the  theme  of  Paul.  Acts  20  :  21. 
Testifying  metanoia  toward  God  and  faith  toward  our  Lord  Jesus 
Christ.  XI.  146.  Acts  26  :  20.  That  they  should  (repent)  and 
turn   to  God,  doing  works   worthy  of  metanoia.   See   X.   115.       The 


REPENTANCE.  445 

Old  Testament  Gospel  of  the  Psalmists  and  Prophets  express  the 
same  demand  of  God  for  Trust  or  Faith,  and  Turning  back  or  change 
of  heart  and  life.     This  suggests  the  close  relation  of 


Metaiioia  and  Conversion, 

The  words  Convert  and  Conversion  in  the  Old  Version,  Gr.,  epistre- 
pho,  carry  the  simple  meaning,  Turning  about  or  back,  or  Re- 
turning unto.  They  plainly  express  the  effect  of  the  metanoia  or 
change  of  mind,  the  actual  turning  back  to  God.  The  two  are 
linked.  Acts  3  :  19.  Change  your  mind  and  turn  again,  that  your 
sins  may  be  blotted  out.  XI.  146.  Also,  Acts  26  :  20.  Should 
change  your  mind  and  turn  to  God,  doing  works  worthy  of  the 
changed  mind.  The  Old  Testament  is  in  harmony  with  the  New 
as  to  the  meaning  oi  both  metanoia  and  epistrepho.  Ezek.  18  :  30- 
32.  Make  you  a  new  heart  and  anew  spirit.  Turn  yourselves  and 
live.  IX.  85-89.  Ezek.  14  :  6.  Return  ye,  and  turn  yourselves 
from  your  idols.  IX.  65,  86,  7.  (Read  !)  Isa.  55  :  7.  Let  the 
unrighteous  forsake  his  thoughts,  and  return  unto  the  Lord,  and 
He  will  have  mercy.  VIII.  304,  5.  Deut.  30  :  1,  6,  15-20.  II. 
711-715. 


Metanoia  and  the  Holy  Spirit, 

the  human  and  Divine  agency.  The  always  responsive  act  or  work 
of  the  Holy  Spirit,  imparting  needful  efficacy  to  man's  desire  and 
purpose  in  change  of  mind.       Jer.  31  :  18,  19.  Turn  Thou  me,  and 

1  shall  be  turned.  After  I  was  turned,  I  repented.  VIII.  544,  5. 
Ezek.  11  :  19,  20.  I  will  put  a  new  spirit  within  you.  IX.  56. 
Ezek.  36  :  26,  27.  A  new  heart  will  I  give  you.  IX,  155-158. 
Ps.  51  :  10.  Create  in  me  a  clean  heart  and  renew  a  right  spirit. 
IV.  372.  Rom.  12  :  2.  Be  ye  transformed  by  the  renewing  of 
your  mind.  Eph.  4  :  23,  24.  Be  renewed  in  the  spirit  of  your 
mind  and  put  on  the  new  man,  which,  etc.  XI.  432,  3.         2  Tim. 

2  :  25,  26.  If  God  may  give  them  metanoia  unto  knowledge  of 
truth.  2  Cor.  4  :  16.  The  inward  man  is  renewed  day  by  day. 
XI.  360.  In  this  connection  may  well  be  recalled  the  ancient 
Christian  prayer,  Demand  what  Thou  wilt,  but  give  what  Thou 
demandest  !  And  the  corresponding  fact  that  God's  call  to  any 
action  is  itself  a  prophecy  and  pledge  of  ability  for  its  perform- 
ance to  be  given  by  Himself. 


Metanoia  and  Godly  Sorrow, 

or  Penitence  for  sin.    (Referred  to  above.)       2   Cor.   7  :  10.  Godly 
sorrow  worketh  metanoia  unto  salvation.  XI.   372.        Evidently 


446  REPENTANCE. 

sorrow  for  sin,  as  against  God's  authority  and  law,  must  precede 
any  change  in  the  soul's  estimates,  feelings  and  action  with 
reference  to  God,  and,  more  than  any  other  human  cause,  lead 
to  the  change.  Illus.  Acts  2  :  37.  Pricked  in  their  heart,  cried, 
Change  your  mind.  XI.  23  ;  IX.   005. 


Metanoia  and  Confession  of  Sin. 

Isa.  6  :  5.  VIII.  43,  4.  Ps.  32  :  5.   IV.  240,  1.  Penitent   Confes- 

sion includes  renunciation  of  evil-doingand  substitution  of  good. 
Hos.  14  :  1-3.  IX.  378,  9.  Judges  10  :  6-16.  III.  229.  Jer. 
18  :  11.  VIII.  491.  Isa.  1  :  16,  17.  VIII.  22,  3.  Jer.  4  :  3, 
14.  IX.  416,  418.  Hos.  10  :  12.  IX.  365.  Amos  5  :  14,  15. 
IX.  419.  Isa.  55  :  7.  VIII.  304,    5.  Luke     19  :  8.  X.   400. 

Luke  3  :  8.         Acts  26  :  20. 


Metanoia  and  Remission  of  Sins. 

Mark  1  :  4.  Preached  the  baptism  of  metanoia  unto  remission  of 
sins.  Luke  24  :  47.  Metanoia  and  remission  of  sins  should  be 
preached  in  His  name.  Acts  2  :  38.  XI.  23,  24.  The  remission 
of  sins  and  the  gift  of  the  Holy  Ghost. 


Supreme  Motive  to  Metanoia. 

Rom.  2  :  4.  The  goodness  of  God  leadeth  thee  to  repentance.  XI. 
204,  5.  2  Cor.  5  :  14.  The  love  of  Christ  constraineth  us.  .  .  . 
He  died  for  all,  that  they  which  live  should  live  unto  Him.  XI. 
364,  5. 


Signal  Illustrations  of  Metanoia. 

(1)  Adam's  fall  a  metanoia  from  holiness  to  sin,  involving  a  calam- 
itous change  of  life  and  destiny  for  himself  and  his  race. 
(2)Manasseh.  VH.  377.  (3)  Paul.  Acts  9  :  6.  XI.  62,63.  Acts 
26  :  19,  20.  I  was  not  disobedient  to  the  heavenly  vision,  but  de- 
clared that  they  should  repent  (change,  etc.)  and  turn  to  God, 
doing  works  worthy  of  repentance.  XI.   171. 


REST  447 


REST. 

Three  References  and  Uses. 

I.  Kecuperative  Rest,  for  Mind  and  Body. 

Mark  6  :  31,   Depart,  and  rest  awhile.  X.  242. 

IL  Soul  Rest,  in  God. 

Ps.  37  :  7.  Rest  in  the  Lord.  IV.  276,  7.  God's  law  of 
rest  is  as  binding  upon  our  life  as  His  law  of  work,  and 
must  be  obeyed  under  penalty  for  disobedience.  Ps. 
42  :  1,  2.  IV.  311.  Ps.  94  :  13.  Rest  from  trouble.  V. 
137,  8.  Ps.  116  :  7.  Return  to  thy  rest.  V.  266.  Ex. 
33  :  14.  My  presence  shall  go  with  thee,  and  I  will  give 
you  rest.  II.  259.  Isa.  30  :  15.  In  returning  and  rest 
shall  ye  be  saved.  VIII.  150.  Isa.  32  :  17,  18.  VIII.  159, 
160.  Isa.  57  :  20,  21.  The  wicked  "cannot  rest."  VIII. 
326,  7.  Zeph.  3  :  17.  Rest  in  His  love.  IX.  534.  Jer. 
6  :  16.  Ye  shall  find  rest  to  your  souls.  VIII.  427,  8. 
Chief  passage,  Matt.  11  :  28,  29.  Come  unto  Me,  and  I  will 
give  you  rest.  Take  My  yoke  and  learn  of  Me,  and  ye 
shall  find  rest  unto  your  souls.  X.  177,  180,  181.  [Rest 
for  the  soul  implies  deliverance  from  every  fear,  the  sup- 
ply of  every  want,  and  the  fulfillment  of  every  desire. 
Entire  surrender  to  Jesus  is  the  secret  of  perfect  rest. 
Giving  up  one's  whole  life  to  Him,  for  Him  alone  to  rule 
and  order  it  ;  taking  His  yoke  and  submitting  to  be  led 
and  taught,  to  learn  of  Him  ;  abiding  in  Him  to  be,  and 
do  only  what  He  wills  ;  these  are  the  conditions  of  disci- 
pleship,  in  whose  fulfillment  alone  is  found  rest  for  the 
soul.     A.  Afurray.] 


III.  Abiding  Rest,  in  Heayen. 

The  rest  that  remaineth  for  the  people  of  God.  Ps.  95  :  11. 
V.    144,   5.  Heb.    3  :  11,    18  ;         4  :  1,  5,   9,   10,  11.   XI. 

566-568.  Job  3  :  17  VI.  31.  2  Thes.  1  :  7.  To  trou- 
bled, rest  with  us.  Rev.  14  :  13.  Blessed  who  die  in  the 
Lord  ;  they  rest  from  their  labors.  XI.  759.  Micah  2:10. 
IX.  472.   This  is  not  your  rest. 


448  REST. 


[Heb.  4  :  3.  We  which  have  believed  do  enter  into  rest.  We 
who,  acknowledging  that  Jesus  Christ  is  the  Son  of  God 
and  the  Saviour  of  the  world,  let  our  hearts  go  out  to  Him 
in  trust  and  our  wills  bow  down  before  Him  in  obedience 
and  submission,  do  thereby  enter  into  rest. 

Trust  brings  rest,  for  the  trust  which  grasps  Jesus  Christ, 
not  only  intellectually,  but  with  the  reliance  of  the  whole 
nature  upon  Him  to  do  for  me  that  which  my  under- 
standing believes  that  He  will  do — that  trust  brings  rest 
because  it  sweeps  away,  as  the  north  wind  does  the  banded 
clouds  on  the  horizon,  all  the  deepest  causes  of  unrest. 
These  are  our  perverted  relation  to  God,  and  the  alien- 
ation of  our  hearts  from  Him.  There  is  no  rest  deep  as 
life  which  does  not  flow  from  rejoicing  confidence  in 
Christ's  great  sacrifice  by  which  the  innermost  source  of 
conflict  and  disturbance  in  our  souls  has  been  dealt  with. 
"  We  which  have  believed  do  enter  into  rest,"  because  our 
trust  brings  about  the  restoration  of  the  true  relation  to 
God  and  the  forgiveness  of  sins. 

Trust  brings  rest,  because  it  casts  all  our  burdens  on  another. 
Every  act  of  reliance,  though  it  does  not  deliver  from  re- 
sponsibility, delivers  from  anxiety. 

Trust  brings  repose,  because  it  effects  our  submission. 
When  we  trust  we  submit  ;  and  submission  is  the  mother 
of  peace.  There  is  no  otherconsolation  worth  naming  for 
our  sorrows,  except  the  consolation  that  comes  from  sub- 
mission. When  we  accept  them,  lie  still  ;  let  him  strike 
home  and  kiss  the  rod  ;  we  shall  be  at  rest. 

Trust  brings  repose,  because  it  leads  to  satisfied  desires. 
We  are  restless  because  each  object  that  we  pursue  yields 
but  a  partial  satisfaction,  and  because  all  taken  together 
are  inadequate  to  our  needs.  There  is  but  one  person 
who  can  fill  the  heart,  the  mind,  the  will,  and  satisfy  our 
whole  nature.  No  accumulation  of  things,  be  they  ever 
so  precious,  whether  they  be  the  gross  material  things  of 
earthly  possession  and  sensuous  delights,  or  whether  they 
be  the  higher  and  more  refined  satisfactions  of  the  intel- 
lect, no  things  can  ever  satisfy  the  heart.  And  no  endless 
series  of  finite  persons  is  sufficient  for  the  wants  of  any 
one  of  the  series,  who,  finite  as  he  is,  yet  needs  an  infinite 
satisfaction.  It  must  be  a  person  that  shall  fill  all  the 
cavities  and  clefts  of  our  hearts,  and,  filling  them,  gives 
us  rest.  "  My  soul  thirsteth  for  God."  It  is  in  God,  and 
in  God  only,  that  we  can  find  repose. 

Faith  brings  rest.  Yes  !  But  the  main  characteristic  of 
Christian  faith  is  that  it  is  an  active  principle,  which  sets 
all  the  wheels  of  holy  life  in  more  vigorous  motion,  and 
breathes  an  intenser  as  well  as  calmer  and  more  reposeful 


REST.  449 

activity  into  the  whole  man.  The  work  of  faith  is  quite 
as  important  as  the  rest  of  faith.  It  works  by  love,  and 
the  very  repose  that  it  brings  ought  to  make  us  more 
strenuous  in  our  toil.  We  are  able  to  cast  ourselves,  with- 
out anxiety  about  ourselves,  and  with  no  distraction  of 
oiir  inner  nature,  and  no  weakening  of  power  in  conse- 
quence of  the  consciousness  of  sin,  or  of  unconscious  sin — 
into  the  tasks  which  devolve  upon  us,  and  so  to  do  them 
with  our  might.  The  river  withdrawn  from  all  divided 
channels  is  gathered  into  the  one  bed  that  it  may  flow 
with  power,  and  scour  before  it  all  impurities.  So,  the 
man  who  is  delivered  from  restlessness  is  quickened  for 
work,  and  even  "in  his  very  motion  there  is  rest."  It  is 
possible  to  blend  together  in  secret,  sweet,  indissoluble 
union,  these  two  partial  antitheses,  and  in  the  midst  of  the 
most  strenuous  effort  to  have  a  central  calm,  like  the  eye 
of  the  storm,  which  whirls  in  its  wild  circles  round  a 
center-point  of  perfect  repose.  It  is  possible,  at  one  and 
the  same  time,  to  be  dwelling  in  the  secret  place  of  the 
Most  High,  and  feeding  our  souls  with  that  calm  that 
broods  there,  and  to  be  up  to  the  ears  in  business,  and 
with  our  hands  full  of  pressing  duties.  The  same  faith 
which  ushers  us  into  the  quiet  presence  of  God,  in  the 
center  of  the  soul,  pushes  us  into  the  forefront  of  the 
battle  to  fight,  and  into  the  world's  busy  workshop  to 
labor. 

So  rest  which  is  Christian  is  a  rest  throbbing  with  activity  ; 
and,  further,  the  activity  which  is  based  on  faith  will 
deepen  repose,  and  not  interrupt  it.  Jesus  Christ  distin- 
guished between  the  two  stages  of  the  tranquillity  which 
is  realized  by  His  true  disciples,  for  He  said,  "  Come  unto 
Me  .  .  .  and  I  will  give  you  rest" — the  rest  which  comes 
by  approach  to  Him  in  faith  from  the  beginning  of  the 
approach,  rest  resulting  from  the  taking  away  of  what  I 
have  called  the  deepest  cause  of  unrest.  There  is  a  second 
stage  of  the  disciples'  action  and  consequent  peace  : 
"Take  My  yoke  upon  you,  and  ye  shall  yfW  rest" — not  "I 
will  give"  this  time — "ye  shall  find" — in  the  act  of  taking 
the  yoke  upon  your  necks — "  rest  to  your  souls."  The 
activity  that  ensues  from  faith  deepens  the  rest  of  faith. 

And  the  repose  of  faith  which  is  experienced  here,  because 
the  causes  of  unrest  are  taken  away,  and  a  new  ally  comes 
into  the  field,  and  our  wills  submit,  and  our  desires  are 
satisfied,  is  but  the  germ  of  that  eternal  Sabbath  day  to 
which  we  look  forward.  I  have  said  that  the  gift  spoken 
of  here  is  a  present  thing  ;  but  that  present  thing  bears  in 
all  its  lineaments  a  prophecy  of  its  own  completion.  And 
the  repose  of  a  Christian  heart  in  the  midst  of  life's  work 


450  RESURRECTION  OF  CHRIST. 


and  worry  is  the  best  anticipation  and  picture,  because  it 
is  the  beginning  of  the  rest  of  heaven.  That  future,  how- 
ever it  may  differ  from  this  present,  and  how  much  it  dif- 
fers none  know  except  those  who  are  wrapt  in  its  repose, 
is,  in  essence,  the  same.  Yonder,  as  here,  we  become  par- 
takers of  rest  through  faith.  There,  as  here,  it  is  trust 
that  brings  rest.  And  no  change  of  bodily  environment, 
no  change  of  the  relations  between  body  and  spirit,  no 
transference  of  the  man  into  new  conditions  and  a  new 
world,  will  bring  repose,  unless  there  is  in  him  a  trust  which 
grasps  Jesus  Christ.  Faith  is  eternal,  and  is  eternally 
the  minister  of  rest.  Heaven  is  the  perfecting  of  the 
highest  and  purest  moments  of  Christian  experience. 
A.  Maclaren.\ 


RESURRECTION  OF  CHRIST. 

Predicted  by  Christ.  Luke  18  :  33.  They  shall  kill  Him,  and 
the  third  day  He  shall  rise  again.  X.  394. 

Testimony  of  chief  priests  and  Pharisees.  Mark  15  :  63. 
That  deceiver  said,  After  three  days  I  will  rise  again.   X.  5.56. 

Asserted  by  the  Angel  at  the  sepulchre.  Luke  24  .-  6. 
He  is  risen,  as  He  said.  X.  557. 

Witnesses  of  His  svibsequent  appearances  :  Mary  Mag- 
dalen and  the  other  women.  John  20  :  11-18.  Matt.  18  :  9,  10. 
X.  562-566.  Simon  Peter.  Luke  24  :  34.  Two  unnamed  dis- 
ciples. Luke  24  :  13-35.  X.  567-569.  The  Eleven  Apostles,  twice. 
Luke  24  :  36-43.  John  20  :  26-29.  X.  570-574.  Seven  Apostles 
at  the  Sea  of  Tiberias.  John  21  :  1-24.  X.  575-579.  The  Eleven 
with  five  hundred  brethren  in  Galilee.  1  Cor.  15  :  6.  X.  581.  The 
Eleven  in  Jerusalem.  Acts  1  :  3-8.  Luke  24  :  44-49.  X.  580-582. 
Note  His  own  testimony.   Luke  24,  vs.  44-48.  Immediately  fol- 

lowing. His   Ascension   at  Bethany.  X.    584,  5.         Add   the  great 
declaration  :  Rev.  1  :  18.   I  am  He  that  liveth  and  was  dead. 

His  Resurrection  the  prominent  theme  of  Apostolic 
Preaching.  Peter's  first  sermon  at  Pentecost.  Acts  2  :  31,  32. 
XL  21,  22.  Thence  onward,  preached  by  Peter,  Philip  and  Paul. 
Acts  4  :  3,  10,  33.  XI.  36.  Acts  5  :  30.  XI.  119.  Acts  17  :  3, 
31.  XI.  127.         Acts  26  :  22.  XI.  l7l.   Resurrection  with  the  death, 


RESURRECTION  OF  CHRIST.  451 

the  vital  theme  of  the  Epistles  and  Revelation.  See  p.  I'Zl.  Alsa 
read  VIII.  289. 

Christ's  Resurrection  Body.  Unchanged  on  the  evening  of 
the  Resurrection  day.  Luke  24  :  ;39.  Behold  My  hands  and  My 
feet,  that  it  is  I  Myself  :  handle  Me  and  see  ;  for  a  spirit  hath  not 
flesh  and  bones  as  ye  see  Me  have.  Also  unchanged  a  week  later. 
John  20  :  27.  To  Thomas,  Reach  hither  thy  finger,  and  see  My 
hands  ;  and  reach  thy  hand  and  put  it  into  My  side.  No  hint  is 
given  of  change  during  the  forty  days  from  Resurrection  to  As- 
cension. Of  His  Intercourse  with  disciples,  infrequent  and  brief, 
read  note,  X.  558. 

Moiiuinental    Evidence    of    the    Christian    Sabbath. 

Change  from  the  Seventh  Day  to  the  First,  immediately  upon  the 
Resurrection.  The  Observance  of  Easter  Sunday  through  the 
Christian  Centuries,  until  it  is  recognized  by  all  Christian  Nations 
and  Churches  throughout  the  world. 

Declared  the  Son  of  God  by  His  Resurrection.  Rom. 
1  :  3,  4.  His  Son,  who  was  born  of  the  seed  of  David  according  to 
the  flesh,  was  declared  to  be  the  Son  of  God  with  power,  accord- 
to  the  spirit  of  holiness,  by  the  resurrection  from  the  dead. 

Resurrection    and   Justification.     Rom.   4  :  25.  Who   was 

delivered  up  for  our  trespasses,  and  was  raised  for  our  justification. 
[In  order  to  secure  for  us  the  Divine  declaration  that  we  are  ac- 
cepted with  God.  The  apostle  thus  grounds  the  attainment  of 
salvation,  not  only  upon  the  death  of  Christ,  but  upon  His  resur- 
rection so  far  as  to  imply  in  this  passage  that  the  resurrection  was 
the  complement  of  His  death.  The  atonement  for  our  sins  which 
was  made  in  His  death  could  not  affect  the  result  of  our  actual 
appropriation  of  salvation  unless  it  had  been  followed  by  the  resur- 
rection from  the  dead.  While  therefore  no  strictly  atoning  signifi- 
cance is  here  or  elsewhere  ascribed  to  any  event  except  the  death 
of  Christ,  the  resurrection  is  associated  with  the  completion  of 
salvation  in  such  a  way  as  to  be  made  an  essential  factor.  Stevens.~\ 
Rom.  5  :  10.  If  we  were  reconciled  to  God  through  the  death  of 
His  Son,  much  more,  being  reconciled,  we  shall  be  saved  by  His  life. 
[The  Resurrection  Sabbath  is  the  most  blessed  anniversary  of  the 
year.  It  celebrates  the  most  glorious  event  in  the  history  of  the 
gospel.  It  was  the  inexpressibly  grand  finale  to  which  the  song  of 
the  announcing  angels  was  but  the  prelude — and  by  that  much  the 
resurrection  was  more  joyful  than  the  incarnation.  It  was  then 
that  the  full  glory  and  the  certainty  of  immortality  burst  upon 
man,  like  the  rising  sun  above  the  clouds  of  a  long  black  night. 
What  a  wondrous  and  glorious  light  it  casts  upon  His  life  and  hu- 
miliation and  suffering  and  death  !     That  bleeding  hand  rose  to 


452  RESURRECTION  OF  CHRIST. 

sweep  away  forever  the  veil  between  us  and  immortality,  to  bring 
joy  to  every  dying  bed,  and  blessed  hope  and  sure  expectation  to 
every  bereaved  heart.  JV.  C.  Gray. 
Only  in  natural  sequence  to  the  cross  come  the  culminating  glories 
of  resurrection  and  ascension,  with  the  subsequent  manifestation 
of  Himself  by  the  Lord,  to  Stephen,  when  dying  ;  to  Paul,  the 
persecutor,  when  changed  to  the  apostle  ;  to  John,  the  beloved, 
when  visions  of  the  future  were  opened  to  him.  These  things  are 
not  creations  of  fancy  in  those  who  were  not  expecting  their  com- 
ing. They  are  not  legends,  myths,  rainbow-dreams  of  the  world's 
youth.  They  are  the  most  assured  and  dominating  facts  in  the 
history  of  the  world,  fullest  of  meaning,  fullest  of  inspiration. 
They  constitute  the  concluding,  majestic  revelation  of  worlds  celes- 
tial, not  otherwise  attained  by  human  vision.  It  is  idle  to  say, 
"  Resurrection  is  impossible.  No  other  has  died  publicly,  by  sav- 
age violence,  and  has  risen  from  the  dead.  No  cities  of  the  dead 
supply  any  example.  Ascension  through  the  air,  of  a  living  form, 
is  simply  beyond  the  grasp  of  thought."  Granted,  if  this  were  an 
earthly  life,  closed  on  the  cross  ;  but  if  a  heavenly  life,  voluntarily 
submitted  to  earthly  conditions  for  a  purpose  and  a  time,  volun- 
tarily subjected  even  to  death,  to  open  a  more  than  stellar  way  to 
higher  realms,  but  not  capable  of  destruction  by  nail  and  lance  ; 
reappearing,  therefore,  in  personal  identity,  and  not  thereafter  con- 
-fined  to  the  earth,  but  exhibiting  in  miracles  its  superhuman  mas- 
tery and  passing  in  splendor  into  and  through  the  welcoming 
heavens,  if  this  is  what  the  gospels  present,  as  evidently  they  do, 
then  even  this  close  of  the  life  only  completes  and  crowns  what 
had  preceded.  It  is  as  the  mighty  hallelujah  chorus,  bringing  to 
its  finish  the  majestic  oratorio.  It  is  as  the  sunset,  of  an  unpic- 
tured  glory,  crowning  the  radiance  of  the  obscured,  but  conquering 
day.      i?.  S.  Siorrs.'] 

The    Resurrection    of   Christ    a    Fuiidainental   Doc- 
trine. 

The  conviction  of  the  reality  of  Christ's  bodily  resurrection 
formed  the  center  of  the  faith  of  the  founders  of  Christianity. 
It  would  certainly  be  difficult  for  any  candid  mind  to  doubt 
a  fact  so  broadly  spread  upon  the  surface  of  the  New  Testa- 
ment record.  Our  Lord  Himself  deliberately  staked  His 
whole  claim  upon  His  resurrection.  When  asked  for  a  sign, 
He  repeatedly  pointed  to  this  sign  as  His  single  and  sufficient 
credential  (John  2  :  19  ;  Matt.  12  :  40).  The  earliest  proclaim- 
ers  of  the  Gospel  conceived  witnessing  to  the  resurrection  of 
their  Master  as  their  primary  function  (Acts  1  :  22  ;  2  :  32  ; 
4  :  33  ;  10  :  41  ;  17  :  18).  The  lively  hope  and  steadfast  faith 
that  sprang  up  within  them  they  ascribe  to  its  power  (1  Pet. 
1  :  3  ;  1  :  21  ;  3  :  21).     Paul's  whole  gospel  was  the  gospel  of 


RESURRECTION  OF  CHRIST.  453 

the  risen  Saviour  ;  to  His  call  he  ascribes  his  own  apostleship, 
and  to  His  working  all  the  elements  of  the  Christian  faith  and 
life.  There  are  in  particular  two  passages  in  his  epistles 
which  in  an  almost  startling  way  reveal  the  supreme  place 
which  was  then  ascribed  to  the  resurrection  of  Christ.  In  a 
context  of  very  special  power  he  declares  roundly  that  "  if 
Christ  hath  not  been  raised"  the  Apostolic  preaching  and  the 
Christian  faith  are  alike  vanity,  and  those  who  have  believed 
in  Christ  lie  yet  unrelieved  of  their  sins  (1  Cor.  15  :  14-17). 
His  meaning  is  that  the  resurrection  of  Christ  occupied  the 
center  of  the  Gospel  that  was  preached  by  him  and  all  the 
Apostles  and  that  had  been  received  by  all  Christians  ;  so  that 
if  this  resurrection  should  prove  to  be  not  a  real  occurrence 
the  preachers  are  convicted  of  being  false  witnesses  of  God, 
the  faith  founded  on  their  preaching  is  proved  an  empty  thing, 
and  the  hopes  conceived  on  its  basis  are  rendered  void  Here 
Paul  implicates  with  himself  the  whole  Christian  community, 
teachers  and  taught  alike,  as  suspending  Christianity  on  the 
resurrection  of  Christ  as  its  fundamental  fact.  In  some  re- 
spects even  more  striking  are  the  implications  of  the  passage 
in  Phil.  3  :  10.  Here  the  apostle  is  contrasting  all  the  "gains" 
of  the  flesh  with  the  one  "  gain"  of  the  Spirit,  Christ  Jesus 
the  Lord.  As  over  against  "  the  excellency  of  the  knowledge 
of  Christ  Jesus  his  Lord,"  he  declares  that  he  esteems  "  all 
things"  as  but  refuse,  the  heap  of  leavings  from  the  feast  that  is 
swept  from  the  table  for  the  dogs,  if  only  he  may  "gain  Christ 
and  be  found  in  Him  ;"  if  only,  he  repeats,  he  "  may  know 
Him  and  the  power  of  His  resurrection  and  the  fellowship  of 
His  sufferings,  becoming  conformed  to  His  death  ;  if  by  any 
means  he  may  attain  unto  the  resurrection  from  the  dead." 
The  structure  of  the  passage  represents  the  very  essence  of 
the  saving  knowledge  of  Christ  to  reside  in  knowing  "the 
power  of  His  resurrection."  That  is  to  say,  Paul  finds  the 
center  of  gravity  of  the  Christian  life  no  less  than  of  the 
Christian  faith  in  the  fact  of  the  resurrection  of  Christ. 
In  the  light  of  this  stupendous  miracle,  all  hesitation  as  to  the 
supernatural  accompaniments  of  the  life  that  preceded  it,  or 
of  the  succeeding  establishment  of  the  religion  to  which  its 
seal  had  been  set — nay,  of  the  whole  preparation  for  the  com- 
ing of  the  Messenger  of  God  who  was  to  live  and  die  and  rise 
again,  becomes  unreasonable  and  absurd.  The  religion  of 
Christ  is  stamped  at  once  from  heaven  as  divine,  and  all  marks 
of  divinity  in  its  preparation,  accompaniments,  and  sequence 
become  at  once  congruous  and  natural.  And  as  the  resurrec- 
tion of  Christ  is  "  the  most  certain  fact  in  the  history  of  the 
world" — attested  as  it  is  by  evangelists  and  apostles,  by  Paul 
himself,  and  the  five  hundred  brethren  whom  he  summons  as 
cowitnesses  with  him  ;  by  the  course   of  events  itself  which 


454  RESURRECTION  OF  CHRIST. 

otherwise  would  remain  inexplicable,  by  the  monument  of  the 
Christian  Sabbath  persisting  as  its  witness  through  all  ages, 
by  the  visible  power  of  God  sealing  the  testimony  of  His  ser- 
vants through  His  efificient  working  in  the  hearts  and  before 
the  eyes  of  many,  and  by  the  divine  success  and  progress  of 
the  gospel  and  the  resurrection  in  the  first  age  and  through  all 
subsequent  ages — so  no  fact  can  be  conceived  of  more  power 
to  break  down  opposition  to  the  strange  doctrines  of  Christi- 
anity and  to  vanquish  the  world  before  its  divine  Lord.  Christ 
has  risen  from  the  dead  !  After  two  thousand  years  of  the 
most  determined  assault  upon  the  evidence  which  demon- 
strates it,  that  fact  stands.  And  so  long  as  it  stands  Christi- 
anity, too,  must  stand  as  the  one  supernatural  religion. 

But  the  fact  of  Christ's  resurrection  holds  no  more  fundamental 
place  in  Christian  apologetics  than  it  does  in  the  revelation  of 
life  and  immortality  which  Christianity  brings  to  a  dying 
world.  By  it  the  veil  of  sense  was  lifted  and  men  were  per- 
mitted to  experience  the  reality  of  that  other  world  to  which 
we  are  all  journeying.  They  knew  that  there  was  life  on  the 
other  side  of  death,  that  the  grave  was  but  a  sojourning  place, 
that,  though  their  earthly  dust-dwelling  were  dissolved,  they 
had  a  building  of  God,  a  house  not  made  with  hands,  eternal  in 
the  heavens.  And  those  of  us  who  come  later  may  see  with 
their  eyes,  and  handle  with  their  hands,  the  Word  of  life.  We 
can  no  longer  speak  of  a  bourne  from  which  no  traveler  e'er 
returns.  The  middle  wall  of  partition  has  been  broken  down 
and  the  boundary  become  but  an  invisible  line  by  the  resurrec- 
tion of  Christ.  That  He  who  died  has  been  raised  again  and 
ever  lives  in  the  form  of  a  complete  humanity  is  the  funda- 
mental fact  in  the  revelation  of  the  Christian  doctrine  of  im- 
mortality. 

Equally  fundamental  is  the  place  which  Christ's  resurrection 
occupies  relatively  to  our  confidence  in  His  claims.  His  teach- 
ings, and  His  promises.  By  it  the  seal  was  set  to  all  the  in- 
structions which  He  gave  and  to  all  the  hopes  which  He 
awakened.  By  it  alone,  but  by  it  thoroughly,  is  He  manifested 
as  the  very  Son  of  God  who  has  come  into  the  world  to  recon- 
cile the  world  to  Himself. 

There  is  even  a  deeper  truth  than  this.  The  resurrection  of 
Christ  is  fundamental  to  the  Christian's  assurance  that  Christ's 
work  is  complete  and  redemption  is  accomplished.  Our 
stripes  were  laid  upon  Him  and  He  bowed  His  head  and  died. 
And  is  that  all  ?  Is  it  enough  to  say  that  He  "  was  delivered 
up  for  our  trespasses"  ?  Or  must  we  not  be  able  to  add  that 
"  He  was  raised  for  our  justification"  ?  Else  what  would  as- 
assure  us  that  He  was  able  to  pay  the  penalty  and  deliver 
those  who  were  bound  ?  That  He  died  manifests  His  love,  and 
His  willingness  to  save.     That   He  rose  again  manifests  His 


RESURRECTION  OF  THE  BODY.  455 

power,  and  His  ability  to  save.  Had  He  not  emerged  from 
the  tomb,  all  our  hopes,  all  our  salvation  would  be  lying  dead 
with  Him  unto  this  day.  But  as  we  see  Him  issue  from  the 
grave  we  see  ourselves  issue  with  Him  in  newness  of  life.  Now 
we  know  that  He  is  able  to  save  to  the  uttermost  all  that  come 
unto  God  through  Him.  The  resurrection  of  Christ  is  thus 
the  indispensable  evidence  of  His  completed  work,  His  accom- 
plished redemption.  It  is  just  because  He  rose  again  that  we 
know  that  the  full  penalty  was  paid,  the  ransom  was  sufficient, 
the  work  was  done,  the  sacrifice  was  accepted,  and  we  have 
been  bought  with  a  price  and  are  His  purchased  possession 
forever.  Because  Christ  has  risen,  we  no  more  judge  that  "  if 
one  died  for  all,  then  all  died,"  that  "  the  body  of  sin  might  be 
done  away,"  than  we  know  that  having  died  with  Him,  "  we 
shall  also  live  with  Him" — with  Him  who  "  being  raised  from 
the  dead,  dieth  no  more."  In  one  word,  the  resurrection  of 
Christ  is  fundamental  to  the  Christian  hope  and  to  the  Chris- 
tian confidence.  All  our  assurance  of  salvation  is  suspended 
on  this  fact.     B.  B.  Warfield. 


RESURRECTION    OF    THE    BODY. 

Old  Testament.  Isa.  26  :  19.  Dead  shall  live  .  .  .  dead  bodies 
shall  arise.  VIII.  128-130.  Hos.  6:2.  IX.  352.  Hos.  13:14. 
I  will  ransom  from  the  grave,  redeem  from  death.  IX.  376,  Y. 
Dan.  12  :  2.  Them  that  sleep  shall  awake,  some  to  everlasting 
life,  some  to  shame.   IX.  322. 

New  Testament.  Luke  20  :  37,  38.  That  the  dead  are  raised, 
even  Moses  showed.  X.  427,  8.  John  5  :  29.  Come  forth,  unto 
the  resurrection  of  life,  of  condemnation.  John  11  :  23-26.  Thy 
brother  shall  rise  again.  X.  347-349.  John  6  :  39,  40,  45,  54. 
I  will  raise  him  up  at  the  last  day.  X.  255.  1  Cor.  15  :  12-58. 
Argument.  X.  330-341.  Particular  statements  :  Vs.  42-44. 
Sown — raised — a  natural  and  spiritual  body.  338,9.  Vs.  49.  Im- 
age of  Heavenly.  339.  Vs.  53,  54.  340,  1.  Rom.  8  :  11.  Shall 
quicken  your  mortal  bodies.  XI.  235.  2  Cor.  5  :  1-4.  Clothed 
upon  with  our  habitation  which  is  from  heaven.  XI.  361.  Phil. 
3  :  21.  Who  shall  fashion  anew  the  body  of  our  humiliation,  that 
it  may  be  conformed  to  the  body  of  His  glory.  XI.  461. 
1  Thes.  4  :  14, 16.  If  Jesus  died  and  rose  again,  even  so  them  that 
are  fallen  asleep  in  Jesus  will  God  bring  with  Him.  XI.  492,  3. 
Rev.   14  :  13.  Blessed   who  die   in  the   Lord,  they  rest,  etc.  XI. 


456  RESURRECTION  OF  THE  BODY. 

759.       Rev.  20  :  12.  The  dead  stand  before  God.  XI.   771.       Or- 
der of  Resurrection.   1  Cor.   15  :  23,  51,  52. 

[The  resurrection  of  Christ  is  fundamental  to  our  expectation  of 
ourselves  rising  from  the  dead.  That  He  rose  from  the  dead 
manifests  the  salvation  which  He  brings  to  man  as  one  which 
works  through  supernatural  power  and  produces  supernatural 
effects.  And  we  have  not  exhausted  the  scriptural  view  of  the 
power  of  His  resurrection  until  we  perceive  that  His  resurrection 
carries  ours  in  its  train.  When  He  arose  men  saw  the  great 
spectacle  of  the  conquest  of  death,  the  reversal  of  the  curse  pro- 
nounced on  man's  sin,  the  presentation  to  God  of  the  first  fruits 
from  the  grave.  When  He  arose,  it  was  not  merely  as  an  indi- 
vidual who  had  burst  the  bonds  of  death  ;  as  Paul's  language 
suggests,  "  the  resurrection  of  the  dead"  had  come  (Rom.  1  :  4) 
— it  was  the  beginnings  of  a  great  harvest.  In  Christ's  resurrec- 
tion, therefore,  the  Christian  man  sees  the  earnest  and  pledge  of 
his  own  resurrection  ;  and  by  it  he  is  enheartened  as  he  lays 
away  the  bodies  of  those  dear  to  him,  not  sorrowing  "  as  the 
rest  that  have  no  hope,"  but  with  hearts  swelling  with  glad  an- 
ticipations of  the  day  when  they  shall  rise  to  meet  their  Lord. 
"For  if  we  believe  that  Jesus  died  and  rose  again,  even  so  them 
also  that  are  fallen  asleep  in  Jesus  will  he  bring  with  Him." 
B.  B.   Warfield. 

According  to  the  Bible,  and  according  to  fact,  man  is  a  compound 
being — not,  like  God  and  the  angels,  a  pure  spirit,  but  an  em- 
bodied spirit,  a  being  made  up  of  body  and  of  soul.  The  soul,  it 
is  true,  is  the  highest  part  of  human  nature,  the  seat  of  person- 
ality, and  of  mental,  moral,  and  spiritual  life.  Yet  it  is  intended 
and  adapted  for  life  in  the  body,  and  body  and  soul  together 
make  the  man — the  complete  human  being.  It  was  no  part  of 
the  Creator's  design  for  man  in  his  ideal  constitution  that  body 
and  soul  should  ever  be  separated.  The  immortality  man  was 
to  enjoy  was  an  immortality  in  which  the  body  was  to  have  its 
share.  This  is  the  profound  truth  in  the  teaching  of  the  Bible 
when  it  says  that,  as  respects  man,  death  is  the  result  of  sin. 
Had  sin  not  entered  we  must  suppose  that  man — the  complete 
man — would  have  enjoyed  immortality  ;  even  his  body,  its  ener- 
gies replenished  from  vital  forces  from  within,  being  exempt  from 
decay,  or  at  least  not  decaying  till  a  new  and  more  spiritual 
tenement  for  the  soul  had  been  prepared.  With  the  entrance  of 
sin,  and  departure  of  holiness  from  the  soul,  this  condition 
ceased,  and  the  body  sank,  as  part  of  general  nature,  under  the 
law  of  death.  The  last  point,  therefore,  in  the  Biblical  doctrine 
is  that  true  immortality  is  through  Redemption,  and  that  this 
Redemption  embraces  the  resurrection  of  the  body.  It  is  a 
complete  Redemption,  a  Redemption  of  man  in  his  whole  person- 
ality, and  not  simply  of  a  part  of  man.  It  is  enough  for  the 
present  to  have  shown  that  the  Biblical  doctrines  of  man's  nature. 


RESURRECTION  OF  THE  BODY.  457 

of  the  connection  of  sin  and  death,  of  Redemption,  and  of  the 
true  immortality,  cohere  together  and  form  a  unity — are  of  a 
piece. 

1.  First  of  all,  this  doctrine  of  the  Redemption  of  the  body  is 
needful  for  the  completion  of  the  Christian  view.  It  is  not  an 
accident,  but  an  essential  and  integral  part  of  it.  It  is  essential 
to  a  complete  Redemption,  that  not  the  soul  only,  but  man  in 
his  whole  complex  personality,  body  and  soul  together,  should 
be  redeemed.  In  the  disembodied  state,  the  believer,  indeed,  is 
with  Christ,  rests  in  the  blessedness  of  unbroken  fellowship  with 
Him,  but  it  is  the  resurrection  which  is  the  perfection  of  his 
life. 

2.  This  doctrine  of  the  resurrection  of  the  body  is  not  exposed  to 
some  of  the  objections  often  made  to  it.  How,  it  is  asked,  can 
the  same  body  be  raised,  when  it  is  utterly  decayed,  and  the 
particles  of  which  it  was  composed  are  scattered  to  the  winds  of 
heaven,  or  perhaps  taken  up  into  other  bodies  ?  But  the  doctrine 
of  the  resurrection  does  not  involve  any  such  belief.  The  solu- 
tion lies,  I  think,  in  a  right  conception  of  what  it  is  which  con- 
stitutes identity.  Wherein,  let  us  ask,  does  the  identity  even  of 
our  present  bodies  consist  ?  Not,  certainly,  in  the  mere  identity 
of  the  particles  of  matter  of  which  our  bodies  are  composed, 
for  this  is  continually  changing,  is  in  constant  process  of  flux. 
The  principle  of  identity  lies  rather  in  that  which  holds  the 
particles  together,  which  vitally  organizes  and  constructs  them, 
which  impresses  on  them  their  form  and  shape,  and  maintains 
them  in  unity  with  the  soul,  to  serve  as  its  instrument  and  me- 
dium of  expression.  It  lies,  if  we  may  so  say,  in  the  organic,  con- 
structive principle,  which  in  its  own  nature  is  spiritual  and  im- 
material, and  adheres  to  the  side  of  the  soul.  At  death  the  body 
perishes.  It  is  resolved  into  its  elements  ;  but  this  vital,  immate- 
rial principle  endures,  prepared,  when  God  wills,  to  give  form  to 
a  new  and  grander,  because  more  spiritual,  corporeity.  The 
existence  of  mystery  here  I  grant ;  we  cannot  understand 
the  resurrection  from  natural  causes,  but  only,  as  Christ  teaches 
us,  from  the  power  of  God.  It  is  a  miracle,  and  the  crowning 
act  of  an  economy  of  miracles.  But  we  need  not  make  the  mys- 
tery greater  than  it  is  by  insisting  on  a  material  identity  between 
the  new  body  and  the  old,  which  is  no  part  of  the  doctrine  of 
Scripture — indeed,  is  expressly  contradicted  by  the  words  of  the 
apostle,  touching  on  this  very  point.  "Thou  foolish  one,"  says 
Paul,  "  that  which  thou  thyself  sowest  is  not  quickened  except  it 
die  ;  and  that  which  thou  sowest,  thou  sowest  not  the  body  which 
shall  be,  but  a  bare  grain,  it  may  chance  of  wheat,  or  of  some 
other  kind,  but  God  giveth  it  a  body  even  as  it  pleaseth  Him, 
and  to  each  seed  a  body  of  its  own."  In  the  case  supposed,  we 
see  very  clearly,  first,  that  the  identity  consist?  only  in  a  very 
minute  degree,  if  at  all — and  then  only  accidentally — in  iden^tity 


458  REVIVAL   TEXTS. 

of  material  particles  ;  and,  second,  that  the  real  bond  lies  in  the 
active,  vital  principle  u^hich  connects  the  two  bodies. 

3.  A  third  point  is,  that  the  resurrection  contemplated  is  not  a 
resurrection  at  death,  but  a  future  event  connected  with  the  con- 
summation of  all  things.  The  general  representations  of  Scrip- 
ture always  contemplate  the  resurrection  as  future,  and  regard 
the  believer's  state  as,  till  that  time,  one  of  being  "  unclothed." 
What  Scripture  does  seem  to  teach  is,  that  meanwhile  a  prepara- 
tion for  this  spiritual  body  is  going  on,  a  spiritual  basis  for  it  is 
being  laid,  through  the  possession  and  working  of  Christ's 
spirit. 

The  doctrine  of  the  Christian's  consummation  carries  with  it,  further, 
the  idea  that,  together  with  the  perfecting  of  the  believer,  or  of 
the  sons  of  God,  there  will  be  a  perfecting  or  glorification  even 
of  outward  nature.  This  is  implied  in  the  possession  of  a  corpo- 
reity of  any  kind,  for  that  stands  in  relation  to  an  environment, 
to  a  general  system  of  things.  A  new  heavens  and  earth  there 
must  be,  if  there  is  to  be  glorified  corporeity.  Scripture,  accord- 
ingly, makes  clear  that  nature  also,  the  creation  also,  will  be  de- 
livered from  the  bondage  of  vanity  and  corruption  under  which 
it  is  at  present  held.  It  is  needless  for  us  to  attempt  to  antici- 
pate what  changes  this  may  imply  ;  how  it  is  to  be  brought 
about,  or  how  it  stands  related  to  the  changes  in  the  material 
universe  predicted  by  science.  The  day  alone  will  declare  it. 
J^ro/.  Orr.] 


REVIVAL  TEXTS. 

For  Renewal  of  Spiritual  Life,  of  the  Individual  or  Church. 

2  Chron.  7  :  14.  If  My  people  shall  humble  themselves  and  pray,  and 
seek  My  face,  and  turn  from  their  wicked  ways,  then  will  I  hear  and 
forgive,  and  will  heal  their  land.  III.  577.  Ps.  80:  3,  7,  18,  19. 
Turn  us  again  and  cause  Thy  face  to  shine.  Quicken  us,  and  we 
will  call  upon   Thy   name.  V.  51-53.  Ps.  85  :  6.   Wilt  thou   not 

revive  us  again?  V.  75.  Ps.  119  :  25.   V.  299.         Vs.  37,  p.  303. 

Vs.  40,  p.  304.  Vs.  88,  p.  323.  Vs.  93,  p.  325.  Vs.  149,  154,  156, 
159,    pp.    350,    351.  Jer.  4  ;  3.  Break    up   your  fallow    ground. 

VIII.  410.  Hos.  10  :  12.    IX.         It  is  time  to  seek  the  Lord,  till 

He  come  and  rain  righteousness  upon  you.    IX.  365-367.  Ezek. 

36  :  37.  For  this  will  be  inquired  of  ;  I  will  increase  them  with 
men  like  a  flock.  IX.  158-160.  Ezek.  34  :  26.  There  shall  be 
sliowers  of  blessing.  IX.   151.         Hab.  3  :  2.  O   Lord,   revive   Thy 


RICHES;    MONEY;    WEALTH;    TREASURE.  459 

work.   IX.   516,  7.         Zech.   10  :  1,   Ask   ye  of  the  Lord  rain.  IX. 
593.  Mai.  3  :  10    Bring  ye  the  whole  tithe,   and  prove  Me  if  I 

will   not  pour  you  out  a    blessing.   IX.  643-645.         Acts  2  :  4-11. 
XI.  18,  19.  Rev.  2  :  4,  5.  Left  thy  first  love.   IX.  725,  6.         Rev. 

3  :  1,  2.  Strengthen  the  things  that  remain.  IX.  732.  Vs.  15-19, 
p.  735,  6. 
[If  the  right  kind  of  praying  is  a  prelude  to  a  genuine  revival,  the 
right  kind  of  preaching  is  of  vast  moment  also.  The  men  who  led 
in  seasons  of  great  spiritual  quickening  were  not  afraid  to  preach 
the  exceeding  sinfulness  of  sin  and  its  just  retribution,  as  well  as 
the  wondrous  love  of  God  in  redemption.  The  thunders  of  Sinai 
and  the  loving  invitations  of  Calvary  were  both  made  audible  in 
their  trenchant  sermons.  Such  preaching  made  thorough  work. 
The  surfaces  of  men's  hearts  and  consciences  were  not  merely 
scratched  over  with  cultured  essays  about  Christianity  ;  the  Gos- 
pel plow  was  thrust  down  deep  into  the  lower  strata  of  human 
hearts  and  their  nethermost  convictions  of  divine  truth  ;  and  when 
souls  were  converted  their  eternal  hopes  were  bottomed  on  the 
base-rock.  Sinners  were  not  only  invited  to  come  to  Jesus,  but 
were  told  why  they  should  come  and  how  they  should  come,  and 
that  unless  they  left  their  darling  sins  behind  them  the  Saviour 
would  not  accept  them.  Bear  in  mind  that  it  was  this  style  of 
heart-piercing  presentation  of  the  Gospel  by  the  apostle  Peter 
which  produced  the  glorious  harvest  of  converts  in  Jerusalem. 
That  was  a  typical  revival  ;  earnest  praying  and  earnest  preaching 
were  attended  by  a  powerful  outpouring  of  the  Holy  Spirit.  Why 
not  now  ?  God's  word  is  our  supreme  authority.  God's  glorious 
Gospel  is  our  weapon.  God's  promises  are  our  guarantee.  Up 
yonder  hangs  the  waiting  cloud  of  heavenly  blessings.  Shall  we 
have  them  now?     T,  L.  Ci/yler.'] 


RICHES;  MONEY;  WEALTH;  TREASURE. 
I.  God's  Ownersliip. 

Hag.  2:7,  8.  Silver  is  Mine,  gold  is  Mine.  IX.  542,  3.  1  Chron. 
29  :  14.  All  things  come  of  Thee,  and  of  Thine  own  have  we 
given  Thee.  III.  491.  Eccles.  2  :  24.  It  is  from  the  hand  of 
God.  VI.  451. 

11.  God's  Gift  for  Use  and  Stewardship. 

Deut.  8  :  18.  He  giveth  thee  power  to  get  wealth.  II.  651,  2. 
Prov.  10  :  22.  Blessing  of  the  Lord  maketh  rich,  etc.  VI. 
298.  Eccles.  5  :  19  ;         6  :  2.  VI.  475,  478. 


4-60  RICHES;    MONET;    WEALTH;    TREASURE. 


III.  His   Gift    conditioned    upon   man's   diligent 
effort. 

Prov.  10  :  4.  The  hand  of  the  diligent  maketh  rich.  VI. 
296.  Prov.    22  :  29.   VI.    382,   3.         Rom.    12  :  11. 

XI.  259,  260. 


IT.  Wealtli,  rig:htly  gotten  and  used  for  God  and 
good,  a  Help  and  Blessing. 

Eccles.  10  :  19.  Money  answereth  all  things.  VI.  505,  6. 
Eccles.  7  :  12.  Money  is  a  defense.  VI.  484.  Eccles. 
2  :  24.   VI.  451.        Mai.  3  :  7-12.    IX.  642-645.  Luke 

16  :  9.         Make  friends  by  means  of  the  unrighteous 
mammon.  X.  374,  5.  Acts  10  :  4.   Thine  alms  a  me- 

morial before  God.  XI.  71. 


V.  Wealth  wrongfully  gotten  and  used  for  self 
and  evil,  a  Hurt  and  Curse. 

Prov.    10  :  2.   Treasures   of   wickedness    profit  nothing. 
VI.    296.  Prov.   13  :  11.  VI.  314.  Prov.   21  :  6. 

VI.    371.  Prov.   22  :  16,    22.  VI.  380,  382.         Jer. 

17  :  11.  He  that  getteth  riches,  and  not  by  right, 
shall  leave  them,  and  at  his  end  shall  be  a  fool.  VIII. 
481,  2.  Summary  of  IV.  and  V.  The  moral  quality 
of  money-making  is  determined  by  the  motive  and 
methods  of  the  money-maker.  If  for  self,  even  by 
honest  means,  it  is  not  approved  of  God.  If  for 
self,  and  by  dishonest  methods,  it  is  accursed  of 
God.  If  sought  by  right  methods,  and  employed  for 
uses  He  indicates  and  approves,  then  "the  blessing 
of  the  Lord  maketh  rich,  and  He  addeth  no  sorrow 
therewith."  Hence  both  the  acquisition  and  use  of 
money  or  wealth  afford  a  test  of  character,  a  disclos- 
ure of  the  man's  governing  affections  and  motives. 
Matt.  6:21.  Where  thy  treasure  is  there  will  thy  heart 
be.  X.  161.  [One's  money  and  his  piety  are  blood 
relations.  The  religion  that  has  words  of  sympathy, 
but  no  hand  of  help,  is  a  meaningless  religion.  Money 
is  oftentimes  the  only  expression  that  love  can  give. 


BICHES;    MONEY;     WEALTH;    TREASURE.  461 

Piety  and  money  must  live  in  the  same  life.     H.  L. 
Wayland^ 


VI.  Relation  of  Wealth  to  a  true  or  righteous 
Life. 

Luke  12  :  15.  A  man's  life  consisteth  not  in  the  abun- 
dance of  the  things  which  he  possesses.  X.  194-196. 
Prov.  15:  16.  Better  a  little  with  fear  of  God.  VI.  333. 
Prov.  16  :  8,  16.  Better  little  with  righteousness.  VI. 
339.         Ps.  37  :  16.   IV.  279.  Prov.  22  :  1.   A  good 

name  rather  to  be  chosen  than  great  riches.   VI.  374. 
Ps.  19  :  10.  IV.  154.         Ps.  119  :  72.   V.  319. 


VII.  Riches  Unsatisfying. 


Eccles.  4  :  8.  Neither  are  his  eyes  satisfied  with  riches.  VI. 
468.  Eccles.  5  :  10.  He  that  loveth  silver  shall  not  be 
satisfied  with  silver.  VI.  472.         Jer.  48  :  12.  VIII.  568. 


VIII.  Riches  bring  care  and  trouble. 

Prov.  15  :  16,  17.  Great  treasure  and  trouble  therewith. 
VI.  333.  Prov.  23  :  4,  5.  Weary  not  thyself  to  be 
rich  .   .   .   riches  take  wings.   VI.  385.  Eccles.  5:11, 

12.       The  fullness  of  the  rich  will  not  suffer  him  to  sleep. 
VI.  473.      Vs.  13.   Riches  kept  by  the  owner  to  his  hurt. 


IX.  Results  of  the  love  of  money  and  the  de- 
termination to  be  rich. 

1  Tim.  6  :  9,  10.  They  that  desire  to  be  rich  fall  into 
many  foolish  and  hurtful  lusts,  such  as  drown  men  in 
destruction.  For  the  love  of  money  is  a  root  of  all 
kinds  of  evil.  XI.  524,  5.  Mark  10  :  24.  How  hard 
for  them  that  trust  in  riches  to  enter  the  Kingdom  of 
God.  X.   389,  390.  Prov.  11  :  28.   He  that  trusteth 

in  riches  shall  fall.         Eccles.  5  :  13.  Riches  kept  by 
the  owner  to  his  hurt.  VI.  473,  476.       Ps.  49  :  6, 11,  14, 


462  RICHES;    MONEY;    WEALTH;    TREASURE. 


17.  They  that  trust  in  their  wealth  and  boast  them- 
selves in  their  riches,  etc.  IV.  349-354.  Ps.  52  :  7. 
Lo,  this  is  the  man  that  trusted  in  the  abundance  of 
his  riches.  IV.  378.  Prov.  28  :  11,  20,  22.  The  rich 
wise  in  their  own  conceit.  VI.  413,  415. 


X.  Wealth  left  behind  at  the  last. 

Ps.  49  :  10.   Die    and    leave   to    others.    Carry    nothing    away. 

IV.  350,  1.  Ps.  39  :  6.  Heapeth  up  riches  and  knoweth 
not  who  shall   gather  them.   IV.  292.  Ps.   73  :  12,  17-20. 

V.  8-10.        Eccles.  5  :  15.    He  shall  take  nothing  for  his  labor. 

VI.  473,  4.  Vs.  14,  p.  473.  Jer.  48  :  3G.  VIII.  570.  Luke 
12  :  20.  This  night  thy  soul  shall  be  required  of  thee  ;  then 
whose  shall  those  things  be  which  thou  hast  prepared  ?  X. 
194,  196. 


XI.  Riches  of  no  avail  in  the  Day  of  Wrath. 

Prov.  11:4.  Riches  profit  not  in  the  day  of  wrath.  VI.  302. 
Ezek.  7  :  19.  Their  silver  and  gold  not  able  to  deliver  in 
the  day  of  the  Lord's  wrath.  IX.  43.  Zeph.  1:18.  IX. 
527.  Job  27  :  16-22.  VI.  146.  Luke  12  :  21.  So  is  he 
that  layeth  up  treasure  for  himself.   X.  196. 


XII.  Cautions  and  Counsels. 

Deut.  S  :  14,  17.  Beware  lest  thy  heart  be  lifted  up.  II. 
651.  Ps.  62  :  10.  If  riches  increase,  set  not  your  heart 
upon  them.    IV.  421,  423.  Jer.  9  :  23.   Let  not  the  rich 

man  glory  in  his  riches.  VIII.  441-443.  Prov.  8  :  10- 
11.  Receive  knowledge  rather  than  choice  gold.  Matt. 
6  :  19-21.  Lay  not  up  treasures  upon  earth.  X.  161. 
Matt.  19  :  21.   X.  390.  1  Tim.  6  :  17-19.   Charge  them 

that  are  rich  that  they  be  not  highminded,  nor  have 
their  hope  set  on  riches,  but  on  God,  who  giveth  us  all 
things  ;  that  they  be  rich  in  good  works,  laying  up  in 
store  for  themselves  a  good  foundation  against  the  time 
to  come.  XI.  526,  7.  Heb.  13  :  5.  Be  ye  free  from  the 

love  of  money  ;  content  with  such  things  as  ye  have. 
The  wise  and  acceptable  Prayer  of  Agur.  Prov.  30  :  8. 
Give  me  neither  poverty  nor  riches.  VI.  421,  2. 


RICHES;    MONEY;     WEALTH;    TREASURE. 


463 


[Bacon  said  :  "  I  cannot  call  riches  better  than  the  baggage 
of  virtue — the  Roman  word  is  better,  impedimenta — for  as 
the  baggage  is  to  an  army,  so  is  riches  to  virtue  ;  it  can- 
not  be  spared    nor    left  behind,   but   it    hindereth    the 
march  ;  yea,   and   the  care  of  it  sometimes  loseth   the 
victory." 
Money  has  a  vast  purchasable  power,  but  there  are  many 
things   which   it   cannot   buy.      "A  good   name"  is   not 
secured  through  riches,  but  through  noble  principle  and 
worthy  deed.     A  clean  character  is  of  the  highest  worth, 
yet  the  gold  of  the  millionaire  cannot  purchase  it,  while 
it  may  belong  to  the  poorest  of  the  land.     Sympathy 
and  love  are  not  the  product  of  gain,  but  of  a  generous 
nature  and   a  renewed  heart.     Content  is  better  than 
rubies,    but  is   the  fruit  of  divine  grace.     Holiness  of 
heart  and  purity  of  life,  though  of  priceless  value,  come 
by  the  way  of  the  cross,  and  as  the  result   of  the  Holy 
Spirit's  transforming  and  sanctifying  influence.    Heaven 
is  the  grandest  of  all  prizes,  yet  it   is  bought  without 
money  and  without  price,  and  is  the  inheritance  of  the 
grace  of  God.     He  is  the  wise  man  who  bends  his  great- 
est exertions  to  the  acquisition  of  the  gifts  which  money 
cannot  obtain.     Presbyterian. 
The  right  use  of  wealth  is  one  of  the  most  difficult  prob- 
lems   presented    to  the  conscience  of  a  child  of  God. 
And  this  because  his  own  wishes  may  pervert  his  judg- 
ment, and  because  temporary  benefits,  like  temporary 
stimulants,  may  derange  the  healthful  play  of  natural 
functions.     It  is  never  very  difficult  to  persuade  ourselves 
that  some  extravagance  which  delights  our  taste  or  flat- 
ters our  pride  has  a  benevolent  outcome  for  which  we 
should  be  duly  credited  ;  but  doubtless  even  from  the 
feasts  of  Lucullus  some  cold  victuals  were  carried  out  to 
the  tramp  in  the  alley.    So  gracious  are  the  ways  of  Provi- 
dence that  it  would  be  difficult  to  perform  an  act  out  of 
which  the  Almighty  might   not  wring  some  benefits  to 
mankind.      But  despite  all  casuistry,  it  is  quite  clear  to 
the  unperverted  conscience  that  the  moral  character  of 
an   act   depends  upon  its   first    not    its    remote    intent. 
Beyond    this  also   we  owe    it    to  ourselves  to   exercise 
beneficence  with  understanding.     There  does  not  come 
to  the  community  any  permanent  betterment  by  a  man's 
standing  up  in  his  carriage  and  showering  dollars  upon 
the  crowd.     To  set  all   the  poor  in    the  city  building 
snow  houses   might  "  distribute  wealth,"  but   it  would 
not   increase  the  world's  stores.     That  distribution  of 
the  world's  wealth  alone  is  truly  wise  which  at  once  dis- 
tributes and  increases  it.     Interior.'] 


464  EIGETE0USNES8. 


RIGHTEOUSNESS,    ^eb.     and     Gr.,    tightness,     Justice.        RIGHT- 
EOUS, Right,  Just. 

Natural  Significance. 

The  word  in  its  normal  meaning  stands  for  the  fundamental  qual- 
ity of  moral  character,  and  includes,  in  its  ordinary  use,  abso- 
lute correctness  and  justness  in  all  estimates,  desires,  motives, 
and  choices  affecting  moral  conduct — in  a  word,  moral  perfection. 
To  man,  under  the  Law  of  a  Divine  Creator  and  Ruler,  it  is  an 
essential  element  in  securing  favor  and  an  acceptable  standing. 

But  in  this  meaning,  since  the  sin  of  man  there  has  been  no  right- 
eousness exemplified  on  the  earth.  The  one  testimony  of  God  in 
His  entire  Word  is,  that  there  is  nojie  righteous. 


Special  Scriptural  Use  and  Gracious  Meaning. 

In  place  of  man's  own  righteousness,  and  because  of  his  unright- 
eousness or  sin,  the  grace  of  God  has  provided  and  proffered  a 
"righteousness  which  is  of  faith,"  "the  righteousness  of  God 
through  faith  in  Jesus  Christ  unto  all  them  that  believe,"  Rom. 
3  :  20-26.  Read  pp.  120,  121.  Also  read  Romans  4  :  3-8,  22-25. 
5  :  15-21.         10  :  4-10.         Also  XI.  199. 

The  righteousness  requisite  for  an  accepted  standing  before  God 
and  His  Law  is  not  therefore  righteousness  in  its  normal  sense 
of  moral  perfection,  for  this  no  man  has  wherewith  to  offer,  but 
it  is  a  substituted  state  of  gracious  acceptance  and  of  treatment 
as  though  always  righteous  on  account  of  the  sacrificial  self- 
offering  for  man's  sin  of  the  Incarnate  Son  of  God,  into  which 
state  the  believing  and  penitent  transgressor  is  admitted.  The 
full  and  simple  explanation  we  read  in  the  wonderful  words  of 
2  Cor.  5  :  21.  Him  who  knew  no  sin  He  made  to  be  sin  on  our 
behalf,  that  we  might  become  the  righteousness  of  God  in  Him. 
Also  1  Cor.  1  :  30.  Christ  Jesus  was  made  unto  us  righteousness. 
Phil.  3  :  9.  That  I  may  gain  Christ,  and  be  found  in  Him,  not 
having  a  righteousness  of  mine  own,  even  that  which  is  of  the 
law,  but  that  which  is  through  faith  in  Christ,  the  righteousness 
which  is  of  God  by  faith.  Matt.  6  :  31.  Ps.  24  :  5.  Jer. 
23  :  6.   VIII.    505.  Isa.    45  :  24.  VIIL  241.  Isa.   32  :  17,  18. 

VIII.  159. 


RIGHTEOUSNESS.  465 


The  Righteousness  of  Faith   involves   righteous- 
ness in  daily  living. 

The  Righteousness  thus  provided  by  Christ's  suffering  and 
death,  and  reckoned  to  the  account  of  the  believing  penitent, 
is  provided  and  reckoned  only  to  those  who  desire  and  aim 
and,  to  the  utmost,  endeavor  to  realize  a  true  aiid  complete  right- 
eousness in  daily  living.  Peter  says,  His  own  Self  bare  our  sins 
in  His  body  upon  the  tree,  that  we,  having  died  unto  sins, 
might  live  unto  righteousness  (1  Pet.  2  :  25).  Hence  the 
injunction  of  the  Prophet  :  Hosea  10  :  12.  Sow  to  yourselves 
in  righteousness.  IX.  365-367.  Zeph.  2  :  3.  Seek  right 
eousness.  Prov.  21  :  21.  He  that  followeth  after  right- 
eousness shall  find  righteousness.  Matt.  5  :  6.  Blessed 
are  they  that  hunger  and  thirst  after  righteousness,  for  they 
shall  be  filled. 


The  Kighteous,  of  Old  and  New  Testaments, 

are  those  who  are  the  justified  by  faith,  and  w\\o  prove  their  justi- 
fication and  attest  their  faith  by  single-hearted,  persistent,  and 
prayerful  endeavor  after  rightous  and  godly  living.  Concerning 
these,  how  manifold,  rich  and  precious  the  statements  and  prom- 
ises ! 

Prov.  2  :  7.  Prov.  3  :  32.  Secret    with    the    righteous.         Prov. 

4  :  18.     Path    as    the    light.    VI.    266.  Prov.    10  :  7.    Memory 

blessed.  VI.  296.  Prov.  14  :  32.   Hope  in  His  death.         Prov. 

15  :  19.   Way  made  plain.  Vs.  29.    Heareth  the  prayer. 

Psalms  :  11  :  7.  Shall  behold  His  face.  IV.  99.  12  :  1.  IV.  100. 
15  and  24  described.  34  :  15,  19.  73  :  23,  24.    State  in  life, 

death,  and  after.  V.  17,  18.  92  :  12-15.  Images  of  the  right- 
eous, cedar,  etc.  97  :  11.  Light  and  gladness  sown.  V.  157, 
158.          112  :  4,  6.    V.  249,  254. 

Isa.  2  :  10.  Shall  be  well,  for  the  fruits  of  their  doings  they  shall 
eat.   VIII.  30.         Isa.  33  :  15,  16.   VIII.  164,  165. 

Heb.  11:4.  Abel  had  witness  borne  that  he  was  righteous. 
James  5  :  16.  The  supplication  of  a  righteous  man  availeth  much 
in  its  working.  1  Pet.  3  :  12.  The  eyes  of  the  Lord  are  upon 

the  righteous,  and  His  ears  unto  their  supplications. 


4G6  SACRIFICE,   SACRIFICES  OF  THE  OLD   TESTAMENT. 


SACRIFICE,  SACRIFICES  OF  THE   OLD  TESTAMENT. 


General  Points : 

Probable  Institution   of    Animal  Sacrifice  immediately  after    the 
Fall.  Gen.    3:21.   I.    195-197.  Abel.    Gen.    4:4.   I.    206-208. 

Noah.  Gen.  8  :  20,  21.  Builded   an  altar.   I.  250,  1.  Abraham. 

Gen.  12  :  7,  8.   I.  297.  Gen.  15  :  9,  10.  Covenant   by   sacrifice. 

I.  324,  5.         Gen.  22  :  13.  I.  393,  4.  Under  Moses  :   Ex.  24  .  8. 

Covenant    by    Sacrifice.   II.   235-237.  Ex.    27  :  1-8.  Altar    of 

Burnt  Offering.  II.  312,  3,  The  Sacrificial  System  :  Necessity 
and  Spiritual  Import  ;  Definition  of  "Sacrifice  ;"  Classes  ;  Order 
and  Significance  of  Acts  in  the  Blood  Sacrifice,  etc.  II.  358-366. 
Details  respecting  Animal  Sacrifices  ;  The  Life-Blood  the 
Essential  Feature.  II.  367-370.  The  Burnt  Offering.  II.  373- 
376.  The  Altar  Structure,  its  Place  and  Use.  Ex.  20  :  24.  II. 
229  ;    III.  567-569.  Meaning  and   Value    of    O.  T.  Sacrifices. 

IX.  420. 


The  Main  Intent  of  Animal  Sacrifice 

was  to  fix  the  thought  of  the  Patriarchal  and  later  generations 
upon  the  vital  truth  that  "without  shedding  of  blood  there  is 
no  remission  of  sins,^'  and  to  point  ever  forward  to  the  "  Lamb 
of  God,"  who  should  "take  away  the  sin  of  the  world."  Hence 
its  meaning  and  worth  lay  not  in  the  formal  act  of  offering 
the  victim,  but  in  the  spiritual  apprehension  and  penitent  faith 
that  sought  Divine  forgiveness  and  favor  through  the  real 
Sacrifice  shadowed  forth  in  the  blood  of  the  animal  offering. 


Old  Testament  Testimony  to  tlie  real  Meaning  and 
Design  of  the  Sacrificial  Oflferings. 

1  Sam.  15  :  21,  22.  To  obey  is  better  than  sacrifice.  III.  294,  5. 
Jer.  6  :  20.  VIII.  429.  Jer.  7  :  22,  23.  VIII.  436.  Prov. 
21  :  3.  To  do  justice  and  judgment  is  more  acceptable  than 
sacrifice.   VI.    370.  Micah    6  :  6-8.    IX.    483-486.  Mai. 

1  :7-10.  IX.  627,  8.         Prov.  15  :  8.   Sacrifice  of   wicked  an 


SACRIFICE,   SACRIFICES  OF  THE  OLD   TESTAMENT.  467 

abomination.   VI.    332.  Isa.  66  :  3.   VIII.    383.  Amos 

4  :  4,  5.  IX.  413.  Amos  5  :  21,  22,  24.  IX.  419,  42  I.  Hosea 
6  :  6.  I  desire  mercy  and  not  sacrifice,  and  the  knowledge 
of    God    more    than    burnt    offerings.   IX.  356,  7.  Matt. 

9:13.x.    223.  Matt.    12  :  7.  X.    137.  Isa.    1:11-15. 

VIII.   20-22.  Isa.    58  :  3-7,    9-11.   VIII.    330-333.  Ps. 

40  :  6.  Sacrifice  and  offering  Thou  hast  no  delight  in.  IV. 
299.  Ps.  50  :  8-14,  23.    IV.  358-361.  Ps.  51  :  16,  17,  19. 

Thou  delightest  not  in  sacrifice.  The  sacrifices  of  God  are 
a  broken  spirit.  Then  shaltThou  delight  in  the  sacrifices  of 
righteousness.  IV.  374,  5.  Ps.  107  :  22  ;  116  :  17.  Sacrifices 
of  thanksgiving. 


New    Testament    References    to   Sacrifice,  Confir- 
matory. 

Christ  the  accepted  and  efficient  Sacrifice:  1  Cor.  5  :  7.  Christ 
our  Passover  is  sacrificed  for  us.  XI.  295.  Eph.  5  :  2. 
Christ  gave  Himself  up  for  us,  an  offering  and  a  sacrifice  to 
God.  XI.  436.  Heb.  9  :  12-14,  26.  Once  hath  He  appeared 
to  put  away  sin  by  the  sacrifice  of  Himself.  XI.  588.  Heb. 
10  :  10,  12,  14.  We  are  sanctified  through  the  offering  of 
the  body  of  Jesus   Christ  once   for  all.   XI.  592,  3.         John 

1  :  29.  Behold  the  Lamb  of  God,  who  taketh  away  the  sin 
of  the  world  !  X.  74.  1  John  1  :  7.  The  blood  of  Jesus 
Christ  His  Son  cleanseth  us  from  all  sin.   XI.  683.         1  John 

2  :  2.  He  is  the  propitiation  for  our  sins.  XI.  686.  Our 
acceptable  sacrifice:  Rom.  12  :  1.  Present  your  bodies  (your 
whole  selves)  a  living  sacrifice,  holy,  acceptable  to  God.  XI. 
256,  7.  Heb.  13  :  15,  16.  Let  us  offer  a  sacrifice  of  praise 
to  God  continually,  the  fruit  of  lips  which  make  confession 
to  His  name.  To  do  good  and  communicate,  forget  not  ; 
for  with  such  sacrifices  God  is  well  pleased.  XI.  615,  6. 
1  Pet.  2:5.  Ye  are  a  holy  priesthood  to  offer  up  spiritual 
sacrifices,  acceptable  to  God  through  Jesus  Christ.  XI.  653. 
Phil.  4  :  18. 

Vicarious  Sacrifice  is  the  one  principle  which  finds  ample  il- 
lustration at  every  step  in  the  advance  of  Human  Civiliza- 
tion. Not  only  Civil  and  Religious  Liberty,  but  Knowledge 
and  Science,  Literature  and  Philanthropy,  Discovery  and 
all  the  Arts  of  Production,  have  been  advanced  by  the  suf- 
fering and  self-offering  of  individuals  and  multitudes.  All 
social  elevation  and  all  personal  gain  have  been  attained  by 
antagonism  and  sacrifice. 


468  SALVATION. 


SALVATION,  Heb.,  Safety,  Deliverance  ;  Gr.,  Safety,  Soundness. 
Sometimes  used  to  denote  temporal  deliverance,  but  its 

Chief   Scriplur«al    Significance  may    be  variously 
expressed  : 

1.  Deliverance    from    the    Coiiclemnation    pro- 

novincecl  by  the  Law  of  God  upon  the  unholy 
offender,  that  is,  exemption  from  the  punishment  and 
misery  consequent  on  sin.  The  "  no  condemnation"  of 
Rom.  8  :  1  suggests  in  a  negative  form  the  meaning  of 
salvation,  and  carries  a  very  large  and  blessed  meaning 
as  the  context  shows.  It  includes  the  pardon,  remission, 
cleansing,  and  delivering  from  sin. 

2.  Restoration  to  Likeness,  to  Favor,  to  Child- 

ship,  and  to  Fellowship  with  God,  adds  to  the 
reach  and  comfort  of  its  meaning.  Herein  is  comprised 
the  Divine  process  of  regeneration,  or  new  creation,  and 
of  assimilation  to  the  image  of  God,  and  the  Divine 
Adoption,  or  restored  childship,  with  its  high  privileges 
and  satisfying  experiences  of  intimate  communion. 

3.  Eternal  Life  begun,  still  further  expands  and  com- 

pletes the  significance  of  the  golden  word  "  Salvation." 

Salration  the  free  Gift  of  God,  tlirough  Grace. 

It  is  an  unearned  gift  of  life  to  one  who  is  received  as  a  child, 
while  condemnation,  or  death,  is  the  earned  wages  of  a  bond 
slave  to  sin.  Rom.  6  :  23.  The  wages  of  sin  is  death,  but 
the  free  gift  of  God  is  eternal  life.  Eph.  2  :  8,  10.  By  grace 
have  ye  been  saved  ;  and  that  (salvation)  not  of  yourselves  ; 
it  is  the  gift  of  God.  For  we  are  His  workmanship,  Titus 
2  :  11.  The  grace  of  God  bringeth  salvation,  O,  T.  Ps. 
3:8;  27:1;         35:3;         37:40;  62:1,2;  68:19, 

20;  85:7;         98:2,3;  119:41.  Isa.   12  :  2. 

The    Gift    of  God  in  His  Son   Christ  Jesus,  the 
Lord  and  the  Saviour  of  Men. 

Rom.   G  :  23.  The    free   gift  of    God  is  eternal   life  in  Christ 
Jesus  our  Lord.         Eph.   2  :  10.  We  are  His  workmanship 


SALVATION.  469 

created  in  Christ  Jesus  for  good  works.  Matt.  1  :  21. 
Jesus  shall  save  His  people  from  their  sins.  John  3:17. 
The  world  through  Him  might  be  saved.  John  10  :  9.  By 
Me  he  shall  be  saved.  Matt.  IS  :  11.  The  Son  of  Man 
came  to  save.  1  Tim.  1  :  15.  Christ  Jesus  came  into  the 
world  to  save  sinners.  Heb.  7  :  25.  Able  to  save  to  the 
uttermost.  Acts  4  :  12.  None  other  name  under  heaven,, 
whereby  we  must  be  saved.  Acts  5  :  31.  Him  God  ex- 
alted to  be  a  Prince  and  a  Saviour.  See  also  :  Isa.  43  :  11. 
Isa.  59  :  16.         Isa.   60  :  16.  Hos.   13  :  4.        Zeph.   3  :  17. 

Zech.  9  :  9.  Rom.  5  :  9.  Saved  from  wrath  through  Him. 
Heb.  5  :  9.  He  became  unto  all  them  that  obey  Him  the 
author  of  eternal  salvation.  Titus  3  :  5.  According  to  His 
mercy  He  saved  us  through  the  washing  of  regeneration 
and  renewing  of  the  Holy  Ghost,  which  He  poured  upon 
us  richly  through  Jesus  Christ  our  Saviour.  XI.  550,  551. 
2  Cor.  5  :  19.  God  was  in  Christ  reconciling  the  world  unto 
Himself. 


Conditioned  upon  Faith  and  Repi^ntance  (Meta- 
noia)  attested  by  good  works  or  obedient  and 
godly  living. 

Eph.  2  :  5,  8,  10.  By  grace  have  ye  been  saved,  through  faith. 
Created  in  Christ  Jesus  unto  good  works.  Acts  16  :  31. 
Believe  in  the  Lord  Jesus  Christ  and  thou  shalt  be  saved. 
Rom.  10  :  9.  If  thou  confess  with  thy  mouth  Jesus  as  Lord, 
and  shalt  believe  in  thine  heart  that  God  raised  Him  from 
the  dead,  thou  shalt  be  saved.  Mark  1  :  15.  Repent  and 
believe.         Luke    13  :  3,  5.         Acts  26  :  20.  Isa.  30  :  15. 

In  returning  shall  be  saved.  Ps.  34  :  18.   Saveth  such  as 

be  of  a  contrite  spirit.  Heb.  10  :  39.  Believe  to  the  saving 
of  the  soul.  1  Pet.  1  :  5.  Kept  through  faith  unto  salva- 
tion. 2  Cor.  7  :  10.  Godly  sorrow  worketh  repentance 
unto    salvation.  Ps.  50  :  23.  To    him    that   ordereth    his 

conversation,  or  life,  aright  will  I  show  My  salvation.  IV. 
362.       Phil.   2  :  12.   Work  out  your  own  salvation  with  fear. 

The  Gospel  God's  Instrument  in  Salvation. 

Rom.   1  :  16.  The  gospel  is  the  power  of  God  unto  salvation  to 
every  one  that  believeth.  Eph.  1  :  13.  The  word  of  truth,  the 

gospel  of  your  salvation.  In  vs.  12-14  we  have  steps  in  the 
history  of  a  saved  soul.  Ye  heard  the  word — ye  believed — ye 
were  sealed  with  the  Holy  Spirit  of  promise,  unto  the  praise  of 
His  glory.         1  Cor.  1  :  18.  The  word  of  the  cross  is  unto  us 


470  SALVATION. 

who  are  being  saved  the  power  of  God.  2  Tim.  3  :  15.  The 
sacred  writings  which  are  able  to  make  thee  wise  unto  salvation 
through   faith   which   is    in   Christ  Jesus.  James  1  :  21.  The 

ingrafted  word  which  is  able  to  save  your  souls. 
[The  Gospel — that  is,  the  gracious  promise  of  God,  implying  faith 
as  the  condition  of  its  acceptance  and  fulfillment — antedated  and 
underlay  the  Law.  All,  therefore,  who  have  been  saved  in  Old 
Testament  times,  as  well  as  since,  have  been  saved  by  grace, 
through  faith  in  the  promise,  as  was  Abraham.     Stevens.] 


Salvation   the  Costly   Fruit  of  Divine  Love;  its 
Cost  the  Passion  of  the  Son  of  God. 

The  central  and  vital  fact  of  all  Divine  action  and  disclosure 
was  the  shedding  of  His  precious  life-blood  for  the  race  of 
sinful  and  condemned  men.  His  voluntary  surrender  of  life 
for  life  we  find  symbolized  in  the  Old  Testament  Sacrifice. 
This  was  signally  emphasized  and  unfolded  in  the  ritual  of 
Moses,  of  which  we  read  the  key  word  in  Ex.  12  :  13,  21-24. 
When  I  see  the  blood  I  will  pass  over.   U.  632-635.  The 

death  of  Christ  for  sinners  is  the  theme  and  the  end  of  all 
New  Testament  teaching  ;  the  chief  and  ultimate  point  of 
thought  suggested  by  the  words  and  deeds  of  Christ,  and  by 
the  preaching,  the  letters,  and  the  lives  of  His  apostles. 
For  full  textual  exposition,  see  Atonement,  pp.  24-29  ;  God, 
pp.  165-171. 

[The  gift  of  Christ  for  the  world's  salvation  sprang  from  the 
Divine  love,  which  is  thus  the  motive  of  redemption.  It  is 
so  effected  as  to  completely  vindicate  the  Divine  righteous- 
ness and  disapproval  of  sin,  while  providing  for  its  forgive- 
ness. This  gracious  revelation  and  redemption  God  alone 
originates,  carries  forward,  and  completes.  Man's  part  is 
the  acceptance  of  its  benefits.  It  lay  in  the  heart  of  God 
from  eternity,  and  is  affected  by  His  sovereign  mercy. 
With  no  word  of  boasting  may  man  appear  in  the  Divine 
presence.  Through  no  obedience  or  achievement  of  his,  but 
through  Divine  grace  alone,  humbly  accepted  in  faith,  does 
he  enter  into  peace  with  God.     G.  B.  Stevetis?[ 


Salvation   be2:ins  and  is  assured  at   Regeneration 
and  Conversion. 

From   the  moment  when   the   Holy  Spirit  re-creates,  and  the 
sinner,  under  the  Divine  wooing,  reverses  his  heart  and  life 


SALVATION  471 

course  by  returning  to  God,  /le  is  saved.  Once  held  by  the 
hand  of  God,  he  is  "kept  by  the  power  of  God,  through  faith, 
unto  salvation,"  and  "  none  can  pluck  him  away  from  that 
Divine  loving  hand."  His  life  is  no7i'  "  hid  with  Christ  in 
God."  "You  //at/i  He  quickened  who  were  dead,"  "Christ 
is  in  you,  the  hope  of  glory,"  "Ye  are  the  children  of  God," 
"  He  that  hath  the  Son  /uit/i  life,"  "  now  is  the  day  of  salva- 
tion"— these  and  many  like  declarations  require  the  believer 
humbly  yet  boldly  to  affirm  with  Paul.  "  I  know  whom  I 
have  believed,"  and  He  will  keep  that  which  I  have  com- 
mitted unto  Him.  Or  he  may  confidently  say  with  John, 
"We  know  the  love  that  God  hath  to  us."  With  this  im- 
bedded conviction  of  a  present  salvation  ever  dominant 
within,  the  heart  and  the  life  of  every  Christian  believer 
would  be  steadily  and  greatly  enlarged,  enriched  and  made 
more  fruitful  and  blessed. 
[It  is  xXi^  present  and  eoiifiniious  salvation  of  the  individual — his 
present  and  continuous  life  under  the  law  of  Christ — which 
is  to  be  secured.  Whatever  efficacy  the  Gospel  has,  it  is 
intended  to  make  manifest  on  earth  as  well  as  in  heaven. 
The  will  of  God  is  to  be  done  here  in  the  mortal  life  of  men. 
The  men  and  women  who  were  added  to  the  Church  in  Jeru- 
salem are  spoken  of  in  Acts  as  those  who  tvere  being  saved ; 
the  present,  not  the  future,  participle.  Their  salvation 
was  real.  It  was  present  as  well  as  prospective.  Its  sub- 
jects had  laid  hold  upon  the  powers  of  the  world  to  come, 
and  so  their  terrestrial  life  became  celestial  in  quality  and 
eternal  in  endurance.  I  am  summoned  to  preach  the  Gospel 
of  Jesus  Christ,  that  men  now  living  in  sin  may  begin  and 
continue  to  live  in  righteousness.  The  salvation  which  the 
preaching  of  the  Gospel  contemplates  is  a  present  and  con- 
tinuous salvation.  It  is  designed  to  revolutionize  and  trans- 
figure the  mortal  life  of  men.  It  fails  when  it  does  not  do 
that.  It  succeeds  when  it  does  that,  however  limited  the 
circle  of  its  immediate  influence  may  be.    Behrends.'\ 


No  Future  Salyation   Disclosed   in   the  Word    of 
God. 

^^  Now  is  the  day  of  salvation,"  "God  commands  all  men  tiozu 
to  repent,"  "  How  can  ye  escape  if  ye  neglect  so  great  sal- 
vation ?"  "The  harvest  is  passed,  the  summer  is  ended,  and 
we  are  not  saved  "  (Jer.  8  :  20.  VIII.  437),  these  and  many 
kindred  expressions,  expanded  and  confirmed  as  they  are 
by   innumerable    entreaties,    warnings,  and     promises,    all 


472  SALVATION. 


limited  to  the  "now,"  and  by  many  references  to  a  coming 
future  of  inquisition  and  judgment,  when  "  there  is  no  work, 
nor  device,  nor  knowledge,  nor  wisdom,"  when  "he  that  is 
unrighteous  shall  do  unrighteousness  still,"  when  each  shall 
"  receive  the  things  done  in  the  body,  according  to  what  he 
hath  done,  whether  it  be  good  or  bad." 

[In  the  Scriptures  there  is  not  a  hint  of  the  possible  future 
salvation  of  those  who  die  impenitent.  The  description  in 
Rev.  22  :  11,  where  the  history  of  the  world  is  carried  to  its 
consummation,  and  the  last  scenes  are  introduced,  involves 
the  position  that  in  the  consummation  of  the  whole  order 
of  things  there  is  a  final  separation  between  the  just  and 
the  unjust.  The  second  death  is  spoken  of,  an  intensive 
way  of  describing  the  penalty.  To  these  positions  and 
statements  must  be  added  what  is  said  of  the  sin  against 
the  Holy  Ghost.  Forgiveness  is  excluded  in  the  world  to 
come  from  those  who  sin  against  the  Holy  Ghost.  The 
argument  here  is  most  conclusive.  It  is  to  be  noted,  that 
these  strong  passages  as  to  eternal  perdition  are  in  the  New 
Testament  and  not  in  the  Old.     Henry  B.  Smith. 

The  common  doctrine  is  that  the  conscious  existence  of  the 
soul  after  the  death  of  the  body  is  unending  :  that  there  is 
no  repentance  or  reformation  in  the  future  world,  that  those 
who  depart  this  life  unreconciled  to  God,  remain  forever  in 
this  state  of  alienation,  and  therefore  are  forever  sinful  and 
miserable.  This  is  the  doctrine  of  the  whole  Christian 
Church,  of  the  Greeks,  of  the  Latins,  and  of  all  the  great 
historical  Protestant  bodies.      Charles  Hodge.'\ 


Salvation  Provided  for,  Proffered  to,  and  Pressed 
upon,  All  Men. 

2  Cor.  5  :  19.  God  was  in  Christ,  reconciling  the  world  unto 
Himself,  1  Tim.  2  :  4.  Who  will  have  all  men  to  be  saved. 
See  Call  of  God  to  Men,  p.  46. 

However  weak,  ignorant,  depraved,  every  man  hath  an  ear  to 
hear  the  Divine  message,  "Come  unto  Me,"  and  a  heart 
that  can  appreciate  the  truth  and  tenderness  of  the  Son  of 
God.  The  only  inability  lies  in  his  own  persistent  unwilling- 
ness. "  Ye  will  not  come  to  Me,  that  ye  may  have  life." 

Summing  up  of  this  Tlieme :  Salvation  is  the 
supremely  vital  matter  of  every  human  life,  and  the 
only  vital  life-question  is,  "What  must  I  do  to  be 
saved  ?" 


8ANCTIF1CATI0N.  473 


SANCTIFICATION. 

Gr.  Agiazo,  Agiasmos,  Setting  apart,  Separatioji.  For  God's  inhabitation, 
control,  and  service.  Regeneration  is  the  Divine  implanting  of  a 
new  spiritual  life.  Sanctification  is  the  Divine  continuance,  increase, 
and  development  of  the  new  life,  in  face  of  the  persistent  resistance 
of  the  previously  controlling  old,  self-seeking  and  self-indulging 
nature.  (See  pp.  78,  132.)  The  former  is  an  act  of  the  Divine 
Spirit  ;  the  latter  a  process  carried  on  through  life,  and  perfected 
thereafter. 

Other    Scriptural   terms,    partially    equivalent    or 
closely  related : 

Renewing, 

Heb.  Chadash,  Repair.  Ps.  51  :10.  Renew  a  right  spirit  with- 
in me.  Heb.  Chalaph,  Change,  Pass  on.  Isa.  40  :  3.  They 
that  wait  upon  the  Lord  shall  renew  their  strength. 
Gr.  Anakainoo,  Ananeoomai,  Make  new  again,  Renew  again. 
2  Cor.  4  :  16.  Our  inward  man  is  renewed  day  by  day. 
Eph.  4  :  23.         Col.  3  :  10. 

Transformation. 

Rom.  12:2.  Transformed  by  the  renewing  of  your  mind. 
2  Cor.  3:18.   Transformed  from  glory  to  glory. 

Perfecting,  Perfection. 

Gr.  Katartismos,  Complete  adjustment;  Teleiotes,  Completeness. 
Eph,  4  :  12.  For  the  perfecting  of  the  saints,  1  John 
4  :  12.  God  dwelleth  in  us  and  His  love  is  perfected  in  us. 
2  Cor.   13  :  9.  This  wish,  even  your  perfection.  Heb. 

6  :  1,   Let  us  go  on  unto  perfection. 


Sanctification  or  Renewal  tlie  Will  of  God  and  the 
Work  of  the  Holy  Spirit. 

1  Thes.  4  :  3,  7.  This  is  the  will  of  God,  even  your  sanctification. 
God  called  us  in  sanctification.  Heb.  10  :  1  ).  By  (His)  will 
we  are  sanctified.         2  Thes.  2  :  13,  14.  God  chose  you   unto 


4  74:  SANCTIFICATION. 


salvation  in  sanctification  of  the  Spirit.  1  Pet.  1  :  2.  Through 
sanctification  of  the  Spirit.  Rom.  15  :  16.  Sanctified  by  the 
Holy  Ghost.  1  Cor.  6  :  11.   Sanctified  by  the  Spirit  of  God. 

Eph.  3  :  16.  Strengthened  through  His  Spirit  in  the  inner 
man.  1  Cor.  3  :  18.  Changed  into  the  same  image,  by  the 
Spirit  of  the  Lord.  Titus  3  :  5.  Renewing  of  the  Holy 
Ghost.  Col.  3  :  5-10.  XI.  478.  1  Thes.  5  :  23.  The  God 
of  peace  sanctify  you  wholly,  etc.  Jude  1.  {See  pages  75, 
178,  442.)  Assured.  1  Sam.  2  :  9.  God  will  keep  the  feet  of 
His  holy  ones. 


Sanctification  through  Christ's  Sacrificial  Offering. 

1  Cor.  1  :  2.  Sanctified  in  Christ  Jesus.  1  Cor.  6:11.  Sancti- 
fied in  the  name  of  Christ  and  by  the  Spirit.  2  Cor.  1  :  30. 
Christ  Jesus  made  unto  us  .  .  .  sanctification.  Heb.  13  :  12. 
That  He  might  sanctify  the  people  with  His  own  blood.  Heb. 
10  :  10,  14.  Sanctified  through  the  offering  of  the  body  of  Jesus 
Christ  once  for  all.  By  one  offering  He  hath  perfected  them 
that  are  sanctified.         Eph.  5  :  26,  27. 


Sanctification  tlirougli  Belief  in  the  Trutli. 

John  17  :  17.    Sanctify  them    through  Thy  truth  ;    Thy  Word   is 
truth.         2  Thes.  2  :  14.   Through  belief  of  the  truth.         1  Pet. 

1  :  22.     Ye    have    purified    your    souls    in    obeying    the    truth. 

2  Pet.  1  :  4.   By  these  (promises)   ye  may  become  partakers  of 
the  Divine  nature. 


The   Process   of   Divine   Sanctification   from   the 
Human  Side. 

As  we  have  seen  throughout,  every  form  of  Divine  acting  in 
man's  behalf  has  a  side  of  demanded  responsive  human  action. 
Here,  as  everywhere,  we  read  a  command  of  God  to  desire,  to 
purpose,  and  to  endeavor  to  do  that  which  God  alone  can  do. 
And  here,  too,  the  desire,  purpose,  and  attempt  to  fulfill  His 
command  is  assured  of  His  interposing  help  to  make  fulfillment 
possible  and  certain.     See  Agency,  pp.  16,  17. 


8ANCTIFICATWN.  475 

The  Coiumand  of  God,  in  manifold  forms  of 
expression. 

1  Pet.  3  :  15.  Sanctify  the  Lord  God  in  your  hearts. 
Eph  4  :  23.  Be  ye  renewed  in  the  spirit  of  your  mind 
and  put  on  the  new  man.  Rom.  12  :  2.  Be  ye 
transformed  by  the  renewing  of  your  mind.  Matt. 

5  :  48.  Be  ye  perfect,  as  your  Father  in  heaven. 
2  Cor.   13  :  11.  1  Thes.   3  :  10.    Perfect  that   which 

is  lacking.  2  Cor.  7  :  1.  Perfecting  holiness  in  the 
fear  of  God.  1  Pet.  1  :  16.  (Citing  the  words  of 
Moses.)  Be  ye  holy,  for  I  am  holy.  1  Tim.  5  :  22. 
Be  pure. 

The  Command  Obeyed: 

By  the  exercise  of  faith  in  Christ  and  the  unremitting 
practice  of  fellowship  and  communion  with  God.  Acts 
26  :  18.  Sanctified  by  faith  in  Me.  More  particularly, 
by  the  daily  habitual  offering  of  an  open  mind  and  a 
consecrated  heart  and  will  to  the  sole  guidance  and 
absolute  control  of  the  Spirit  of  God.  The  unceasing 
recognition  by  the  ignorant,  weak,  and  tempted  believer 
of  the  sublime  and  precious  fact  of  the  actual  indwell- 
ing of  the  Holy  Spirit,  together  with  the  glad,  restful 
submission  of  every  thought  and  feeling,  desire  and 
motive,  aim  and  purpose,  plan  and  word  and  deed,  to 
the  Spirit's  prompting,  ordering  and  actuating,  and  this 
alone,  assures  the  believer's  steadfast  progress  in  the 
Divine  process  of  sanctification.  And  this  vital  prac- 
tical point,  above  almost  every  other,  demands  the 
believer's  thoughtful  consideration  and  responsive 
action  day  by  day,  if  he  would  be  "  renewed  in  the  inner 
man  day  by  day"  by  the  Holy  Spirit. 


Increasing  Sanctification  tlie  Sole  Evidence  of  Ad- 
vancing Spiritual  Life  and  tlie  Sole  Force  of 
Expanding  Fruitfiilness  in  the  Christian  Life. 
It  alone  Kealizes  the  Supreme  Assurance  of 
God's  Indwelling. 

As  Sanctification  is  a  progressive  Divine  process,  carrying  on- 
ward, deepening  and  expanding  the  spiritual  life,  so  an  in- 
creasing measure  of  holiness  is  the  sole  evidence  of  spiritual 


476  8ANUTIFICA  TION. 

growth,  as  it  is  the  sole  source  and  energy  of  enlarging  fruit- 
fulness  in  the  Christian  life.  Yet  it  should  ever  be  borne  in 
mind,  as  stated  above,  that  the  sanctifying  work  of  the  Holy 
Spirit  is  always  vitally  connected  with  the  truth  revealed,  and 
conditioned  upon  the  believer's  heartfelt  reception  and  obedi- 
ence to  the  truth  unfolded  by  the  Spirit. 
To  the  spiritually  growing  and  fruitful  believer,  who  habitually 
welcomes  and  earnestly  searches  the  Word,  and  heartily 
accepts  the  guidance  and  teaching  of  the  Spirit,  to  the  stead- 
fast Christian  disciple  who  thus  seeks  after  increasing  holiness 
of  heart  and  purity  of  life,  are  uttered  the  strong,  sweet,  encour- 
aging, and  assuring  pledges  of  the  Divine  Indwelling.  John 
14  :  21.  He  that  keepeth  My  commandments,  he  it  is' that 
loveth  Me,  and  I  will  manifest  Myself  unto  him.  Vs.  23.  If 
a  man  love  Me,  he  will  keep  My  word  ;  and  My  Father  will 
love  him,  and  We  will  come  unto  him  and  make  Our  abode 
with  him.  John  15  :  3,  4.  Ye  are  clean  because  of  the  word 
which  I  have  spoken  unto  you.  Abide  in  Me  and  I  in  you. 
Rom.  8:9.  Ye  are  not  in  the  flesh,  but  in  the  spirit,  if  so  be 
that  the  Spirit  of   God  dwelleth   in  you.  1  Cor.  3:16.   Ye 

are  a  temple  of  God,  and  the  Spirit  of  God  dwelleth  in  you. 
2  Tim.  1  :  14.  Guard  through  the  Holy  Ghost  which  dwelleth 
in  us.  Eph.  3  :  17.  Christ  dwells  in  your  hearts  by  faith. 
Col.  1  ■:  27.   Christ  in  you,  the  hope  of  glory.  To  realize  this 

Indwelling  of  God,  the  Father,  the  Son,  and  the  Holy  Ghost, 
to  rest  upon  it,  and  responsively  to  desire  and  seek  the  Imvork- 
ing  of  the  Holy  Spirit,  day  by  day  and  hour  by  hour,  is  the 
simple  but  assured  method  of  unceasing  progress  in  sanctifi- 
cation,  or  holy  and  fruitful  living.  Through  this  ever  wel- 
comed Divine  indwelling,  and  ever  longed-for  Divine  inwork- 
ing  it  is  that  "our  inward  man  is  renewed  day  by  day"  (2  Cor. 
4  :  16). 


Perfection,  or  Complete  Sanctification. 

Manifestly  this  includes  :  an  unfailing  regard  and  obedience  to 
the  Divine  Law  of  Love  in  its  utmost  detail  ;  an  unintermitting 
exercise  of  the  graces  of  the  Spirit,  and  a  never-ceasing  fruitage 
from  those  graces  in  daily  living  ;  and  an  attained  character  of 
likeness  to  Christ,  that  is,  a  perfect  responsiveness  and  unison  of 
thought,  desire,  affection  and  will  with  Him.  Manifestly,  too, 
according  to  the  testimony  of  Scripture,  such  perfected  union  of 
the  believer  with  Christ  has  never  been  realized  on  earth.  "Not 
that  I  am  already  perfect,"  is  the  confession  of  the  most  intelli- 
gent and  saintly  apostle  of  the  Lord.  "  But,"  he  adds,  "  I  press 
on  that  I  may  apprehend  that  for  which  I  am  apprehended  by 
Christ  Jesus."     To  make  the  confession  more  clear  and  impres- 


SANGTIFICATION.  477 

sive  he  repeats  it  :  "  Brethren,  I  count  not  myself  yet  to  have 
apprehended  ;  but,  forgetting  the  things  which  are  behind  and 
stretching  forward  to  the  things  which  are  before,  I  press  on 
toward  the  goal  unto  the  prize  of  the  high  (upward)  calling  of 
God  in  Christ  Jesus."  And  then  he  invites  all  saints  to  like  ex- 
perience and  godly  living  :  "  Let  us  therefore,  as  many  as 
(would)  be  perfect,  be  thus  minded"  (Phil.  3  :  12-15).  Thus 
Paul  interprets  the  one  command  of  God  in  the  whole  Scripture  : 
"  be  holy,"  "be  perfect,"  "  be  renewed,"  "  be  transformed  by  the 
renewing  of  your  mind,"  "go  on  unto  perfection."  According 
to  the  plain  testimony  and  teaching  of  Paul,  in  harmony  with 
that  of  the  wisest  and  purest  examples  of  saintly  character  in 
both  Testaments,  this  great  and  oft-repeated  command  is  obeyed 
by  the  believer's  supreme  aim  and  unceasing  effort  to  press  on- 
ward and  upward  toward  the  perfect  Life. 

So  it  is  that,  while  we  may  not  say  that  perfection  is  imattainable 
in  this  life,  the  trend  of  the  entire  Scripture  teaching  produces 
and  strongly  emphasizes  the  positive  conviction  that  it  never 
has  been  attained.  And  the  Scripture  assigns  and  deals  largely 
with  one  insuperable  reason  why  it  is  not  attained,  namely,  the 
uneradicated  power  of  the  remaining  "old"  nature  and  its  con- 
tinued conflicts  with  the  "  new"  so  long  as  the  believer  abides  in 
the  flesh.     See  Flesh  and  Spirit,  pp.   130-133. 

In  complete  accord  with  the  Scriptural  meaning  of  Perfection  as 
given  above,  should  be  interpreted  the 


Old  and  New   Testament  Assertions  of  Integrity 

and  blameless  living,  made  by  and  in  behalf  of  a  few  individuals. 
There  is  here  no  claim  of  sinless  character  and  life,  but  of  a 
believer  s  true  and  honest  purpose  and  endeavor  to  honor  the  law 
of  God  and  to  meet  the  demands  of  duty  to  man.  A  reference 
to  the  texts  and  comment  makes  this  clear.  Ps,  17  :  3.  IV. 
126,    127.  Ps.   18  :  21-23.   IV.    140.  Ps.   26  :  1,    11.   I     have 

walked,  I  will  walk  in  my  integrity.    IV.  200-202.  Ps.   32  :  2. 

IV.  239.  Ps.  37  :  37.  IV.  283.  Ps.  41  :  12.  Thou  upholdest 
me  in  my  integrity.  Ps.  101  :  2.  V.  171.  Ps.  119  :  121, 
122.  V.  338.  Prov.  20  :  7.  Job  1  :  1-8.  VI.  18.  Job  2:3. 
VL  25.  Job  10:7.  VI.  69.  Job  23:10,11.  VI.  135.  Job 
27  :  5,  6.   VI.   145.  Isa.   38  :  3.  Gen.    6:9.    I.   235.         Gen. 

7  :  1. 

Note. — Kslife,  in  its  every  form,  finds  its  only  definition  and  evidence 
by  energy  and  movement,  advance  and  progress,  so  pre-eminent- 
ly spiritual  life  is  disclosed  by  its  unceasing  energy  and  fruitful- 
ness,  by  the  unremitting  exercise  of  every  faculty  in  its  appro- 
priate spiritual  work.  The  normal  condition  of  Christian  Being 
and   Living  is  found  in  the  persistent  aim  and  effort  to  realize  a 


478  SELF. 


higher  degree  of  Christlikeness  in  spirit  and  daily  doing,  by  a 
closer  walking  with,  looking  unto  and  resting  upon  Christ. 


Perfection,  or  Complete  Sanctiflcation  is  attained 
in  tlie  Presence  of  (  hrist. 

1  John  3  :  2.  We  shall  be  like  Him,  for  we  shall  see  Him  even 
as  He  is.  Jude  24.  Him  that  is  able  to  keep  you  from  fall- 
ing, and  to  present  you  faultless  before  the  presence  of  His 
glory  with  exceeding  joy. 


SELF. 


Under  Two  Contrasted  Aspects :  I.  Self-Exaltation 
and  Self-Pleasing.  II.  Self-Surrender  and  Self- 
Den  ial. 

I.  Self-Exaltation  and  Self-Pleasing,  the  State  of 
Miin  by  Nature. 

These  are  concentrated  in  the  term  Selfishness,  or  its  recent 
but  fit  equivalent,  Selfisiii,  which  is  the  root  and  essence  of 
Sill.  In  these  equivalent  terms  is  described  the  permanent 
moral  condition  of  a  man  whose  supreme  and  ruling  estimates, 
desires,  choices,  and  actions  are  exercised  with  sole  reference 
to  his  own  gratification  or  advantage.  It  is  a  state  of  will  and 
heart  wherein  the  spirit  and  the  life  of  the  man  has  become 
exclusively  and  utterly  self-centered.  Such  a  man  neither  rec- 
ognizes nor  regards  the  supreme  obligation  of  Duty  to  God, 
and  to  his  fellow-man.  His  thoughts  and  purposes,  his  ambi- 
tions and  pursuits,  are  limited  to  the  interests,  occupations, 
gains,  and  pleasures  of  this  brief  life.  Heedless  of  God  and 
of  the  future,  he  makes  no  provision  for  the  judgment  and  the 
life  to  come.  Such  are  the  men  oft  referred  to  by  the  inspired 
moralists  in  Job,  Ecclesiastes,  and  the  Proverbs,  by  the  Psalm- 
ists and  Prophets,  by  Christ  in  many  Parables  and  warning 
utterances,  and  hinted  at  in  the  Epistles  and  the  Revelation. 
In  a  word,  the  Bible  abounds  in  the  plainest  illustrations  and 
pitying  denunciations  of  Selfishness  and  Selfism,  as  the  source 


SELF.  479 

and  ever-flowing  fountain  of  moral  evil  and  of  its  consequent 
experience  of  abiding  misery. 

We  can  only  note  a  few  texts  and  points  of  so  broad  a  theme,  in 
aid  of  the  reader's  larger  investigation  : 

Hosea  10  :  12.  Read  carefully  VII.  365-367.  James  4  :  4-7. 
XI.   635,  636. 

Touching  self-conceit  and  vainglory.  Prov.  26  :  12.  VI.  404, 
405.  Prov.  27.  VI.  407,408.  Gal.  5:26.  Desire  of  "  vain- 
glory" leads  to  "provoking  and  envying  one  another."  XI. 
408. 

Touching  self-pleasing.  Rom.  15:1-3.  We  ought  not  to  please 
ourselves.  XI.  271. 

Self-seekers  are  self-losers  and  self-destroyers,  according  to 
Christ's  word.  Luke  17  :  33.  Whosoever  shall  seek  to  gain 
his  life   shall  lose  it.  Matt.   16  :  26.   For  what  shall  a  man 

be  profited,  if  he  shall  gain  the  whole  world,  and  lose  his  own 
soul  ?  Prominent  illustrations :  Saul,  Absalom,  Ahithophel, 
Haman,  Judas,  and  Ananias. 


II.  Self-Surrender   and   Self-Denial,  the   State  of 
Renewed  Man  by  Orace. 

This  is  a  complete  reversal  of  man's  normal  moral  state,  and,  on 
the  human  side,  is  the  sole  remedy  and  relief  from  the  dis- 
astrous effects  of  moral  evil.  It  means  a  radical  change  in 
the  supreme  center  of  thought  and  desire,  of  aim  and  action, 
from  self  to  God. 

Self-Surrender  is  simply  Riglitfiil  and  Reason- 
able Submission  to  God. 

It  is  rightful  and  reasonable,  since  God  is  the  Author 
and  Sustainer  of  our  being,  as  our  condition  of  con- 
scious absolute  dependence  assures  us  ;  since  He  is 
the  Ruler  of  our  spirits,  as  the  conscience  within  us 
unwaveringly  affirms  ;  since  He  sustains  the  higher 
characters  and  dearer  relations  of  Father,  Redeemer 
by  voluntary  suffering  and  self  sacrifice,  and  Renewer 
and  Sanctifier.  And  these  sublime  relations,  with  their 
inestimably  precious  effects,  not  only  make  the  re- 
sponse of  Submission  rightful  and  reasonable,  but 
they  exalt  and  ennoble  the  gladly  self-humbled  and 
submitting  spirit.  By  no  other  act  can  man,  in  his 
state  of  nature,  more  honor  and  glorify  God  than  in  his 
displacing  of  Self  by  the  enthronement  of  God  in  the 


480  SELF. 


Person  of  the  Kingly  Saviour,  Christ,  in  heart  and 
will  and  life. 

Hence  the  foremost  command  of  God  in  all  His  word 
is,  Submission  and  Obedience.  Upon  its  honest, 
prompt,  and  hearty  acceptance  all  hope  and  all  promise 
of  blessing  is  conditioned  and  realized.  Of  this  fact,  the 
testimony  of  Scripture  is  uniform  and  abundant.  Up- 
on every  page  of  Israel's  history,  by  Moses  and  Joshua, 
by  Samuel  and  all  the  faithful  Kings  and  Prophets, 
we  read  this  one  demand:  "  Obey  My  voice  !"  And 
the  record  everywhere  reveals  blessings  following 
submissive  obedience,  and  afflictions  attending  willful 
disobedience.  "  Be  not  stiff-necked,  as  your  fathers 
were,  but  yield  yourselves  to  the  Lord,"  was  the  mes- 
sage of  Hezekiah,  which  expresses  the  substance  of 
God's  demand  through  all  the  centuries  of  Old  Tes- 
tament history.      2  Chron.   30  :  8.  VII.    340. 

James  4  :  4,  7,  10.  Submit  yourselves  unto  God.  Hum- 
ble yourselves  in  the  sight  of  the  Lord,  and  He  shall 
lift  you  up.  XI.  036,  637.  1  Pet.  5  :  5,  6.  Humble 
yourselves  under  the  mighty  hand  of  God,  that  He 
may  exalt  you  in  due  time.   XI.  667. 

Also       read    Ps.    119  :  94.   V.   325,      326.  Ps.    131.   V. 

406-409. 


Self-Denial   adds   to    Surrender    the    Positive 
Element   of  Kesistance   to   Self. 

Self-Sacrifice  and  Self-Crucifixion  (Gal.  6  :  14.  XI.  409, 
413)  are  only  more  intense  equivalent  expressions. 
The  deliberate  and  principled  Denial  of  Self-demands, 
even  to  the  measure  of  sacrifice  and  suffering,  springs 
from  and  is  actuated  solely  by  a  ruling  principle  of 
unselfish  love  and  devotion  to  God  and  toman.  Self- 
sacrifice  is  an  essential  precedent  and  condition  of 
self-control  and  of  self-consecration.  In  the  present 
circumstances  of  man's  existence,  it  is  a  law  of  spirit- 
ual life  and  progress.  Even  in  mere  human  associa- 
tions, it  affords  the  only  impressive  evidence  of  an 
unselfish  spirit.  By  its  costly  fruiis  of  cheer  and  help, 
it  commends  itself  as  beautiful,  elevating,  and  enno- 
bling, even  to  a  selfish  soul.  Hence  it  finds  such  fre- 
quent expression  among  the  earnest  injunctions  of  the 
Master,  whose  whole  life  was  its  perfect  illustration. 
"  Sell  thy  goods,  and  distribute  to  the  poor,  and  fol- 
low Me,"  said  Jesus  to  the  rich  young  ruler,  whom  for 
his  human  excellences  He  loved.  In  principle  He  re- 
quires a  corresponding  sacrifice  of  all.     "If  any  man 


8ELFEXAMINA  TIOK.  481 

would  come  after  Me,  let  him  deny  himself,  and  take 
up  his  cross  daily  and  follow  Me"  (Luke  9  :  23,  24. 
X.  276,  277).  "Self-renunciation  is  the  law  of  self- 
preservation." 
[We,  as  Christians,  are  to  live  not  for  ourselves,  but  for 
that  race  which  Christ  came  to  redeem  ;  we  are  to  aim 
at  the  enlightenment  of  the  ignorant,  the  reclamation 
of  the  depraved,  the  restoration  of  the  fallen,  the 
salvation  of  the  lost  ;  and  thus  to  promote  not  the 
mere  perfection  of  the  race  for  time,  but  throughout 
the  countless  ages  of  eternity,  in  increasing  the  num- 
ber of  the  redeemed,  in  filling  heaven  with  glorified 
inhabitants.  Forgetfulness  of  self  is  our  great  duty  ; 
self-sacrifice  is  the  great  lesson  to  be  learned  from  the 
cross.  "  He  that  findeth  his  life  shall  lose  it  ;  and  he 
that  loseth  his  life  for  My  sake  shall  find  it,"  is  the 
maxim  of  our  Lord  and  King,  the  announcement  of 
Christianity.  If  we  live  for  ourselves,  we  shall  die  ; 
if  we  live  for  others — in  a  word,  for  the  race — we  shall 
live.  Here  is  an  altruism  more  exalted  than  the  phil- 
osophers of  this  world  ever  taught  or  imagined — an 
altruism  not  bounded  as  theirs  by  time,  but  which 
penetrates  into  eternity  ;  which  regards  men,  not  as 
they  do,  as  mortal,  but  as  immortal  beings  ;  and 
which  receives  its  inspiration  from  Him  who  is  the 
world's  Lord,  and  who  sacrificed  His  life  for  the 
world's  redemption  :  the  perfection  of  the  race — its 
advancement  in  the  Person  of  Christ  and  of  Christ's 
mystical  body  to  the  very  throne  of  God.  F.  J. 
Gloag.'] 


SELF-EXAMINATION. 

Texts  for  thoug-htful  study:  2  Cor.  13  :  5.  Examine  yourselves 
whether  ye  be  in  the  faith;  prove  your  own  selves.  XL  388-390. 
Gal.  6  :  4.  Let  each  man  prove  (test)  his  own  work.  XL  410.  Lam. 
3  :  40.  Let  us  search  and  try  our  ways.  VIH.  612.  Ps.  26  :  2.  Ex- 
amine me  and  prove  me.  IV.  201.  Ps.  77  :  6.  I  communed  with  my 
own  heart  ;  my  spirit  made  diligent  search.  V.  34.  Ps.  139  :  23,  24. 
Search  me  and  try  me,  and  see  if  there  be  any  evil  way  in  me. 
V.  449-452.  In  these  passages  it  is  to  be  noted  that  the  examina- 

tion respects  not  the /^r//;/^i^,  but  the  ''faith,"  the  ''work"  and  the 
"zmy"  or  the  radical  convictions  of  truth  and  duty,  and  their  effect 
in  the  life. 


482  SERVING,  OR  SERVICE. 

The  natural  order  of  the  mind's  action  in  a  genuine  religious  experi- 
ence is  :  1.  Actual  and  profound  consideration  by  the  intellect  or 
reason  of  the  revealed  truths  and  facts  which  relate  to  and  vitally 
affect  the  present  and  eternal  well-being  of  the  soul.  2.  Knowledge 
of  these  truths  wakens  and  excites  the  appropriate /ifif////^^  in  view  of 
their  personal  bearings  and  effects.  3.  Knowledge  thus  disclosed 
and  feeling  thus  awakened  act  together  in  stirring  the  luill  and  mov- 
ing it  to  corresponding  action.  In  accord  with  this  natural  action 
of  the  mind,  a  careful  study  of  the  above  texts  shows  that  the  sphere 
of  right  and  helpful  self-examination  does  not  lie  so  much  in  the 
region  of  feeiing  as  of  convictions,  choices,  and  actions.  Conduct, 
not  feeling,  is  to  be  examined  ;  grounds,  motives,  qualities  and  ten- 
dencies of  action,  not  their  mere  accompanying  emotions  or  frames 
of  feeling.  The  essential  point  of  self-searching  is  not  so  much  the 
reality  or  measure  of  love  to  God  and  man  as  the  character  of  the 
life-ruling  convictions^  as  well  as  affections  and  the  choices^  as  these  con- 
victions and  choices  are  realized  in  the  actual  ordering  of  the  life, 
whether  these  accord  with  the  disclosures  and  demands  of  Christ 
respecting  personal  salvation  and  duty.  These  deeper,  more  radical 
matters  of  knowledge  and  faith,  of  heart  choice  and  pursuit,  present 
the  true  sphere  of  wise,  healthful,  and  effective  self-examination. 

Paul  nowhere  speaks  of  feeling  in  connection  with  questions  of  spirit- 
ual experience.  He  says,  "  I  /&//(?7e' whom  I  have  btlieved.'"  XI.  531. 
**  This  one  thing  I  do,  forgetting  the  things  which  are  behind  and 
stretching  forward  to  the  things  that  are  before,  I  press  on."  He 
prays  for  heart-enlightenmeitt,  Eph.  1  :  17,  18.  "That  God  may  give 
you  a  spirit  of  wisdom  and  revelation  in  the  knowledge  of  Christ  ; 
having  the  eyes  of  your  heart  enlightened,  that  ye  may  knoiu  the 
hope  of  His  calling,"  etc.  And  John,  the  apostle  of  love,  lays  the 
same  superior  emphasis  upon  knowledge  and  faith  in  his  references 
to  spiritual  experience.  "We  know,''  he  says,  "and  have  believed  the 
love  that  God  hath  to  us."  XI.  697.  Again  he  says,  1  John  3:18, 
19.  "  Let  us  not  love  in  word  or  tongue,  but  in  deed  and  truth.''*  XI. 
693.  And  these  words  of  Paul  and  John  furnish,  in  their  thorough 

study,  a  large  basis  for  helpful  self-examination. 

[A  religion  divested  of  earnest  and  lofty  thought  has  always,  down  the 
whole  history  of  the  church,  tended  to  become  weak  and  unwhole- 
some, while  the  intellect,  deprived  of  its  proper  rights  in  religion, 
has  sought  its  satisfaction  in  a  godless  rationalism.     J.  Orr.] 


SERVING,   OR   SERVICE. 

Gr. ,  diakoneo,   diakonoia,  to  minister,  to  serve  j  douleuo,  to  serve  as  a  slave. 
The  chief  Scriptural  equivalent  is,  Doing  Good. 


8ERVIXG,   OR  SERVICE.  483: 


Serving,  or  Seryico,  means  lielpfulness  to  men^ 

in  every  form  and  measure  of  help  that  is  reasortable  and  needfuf, 
and  that  may  prove  effective.  On  the  plane  of  mere  human 
association  in  this  life,  it  includes  all  the  particulars  compre- 
hended in  the  last  five  Commandments  to  Israel,  not  only  as- 
stated  in  their  negative  form,  but  as  carried  to  their  utmost 
detail  oi positive  spiritual  requirement,  and  as  growing  out  of  the 
varied  relations  and  associations  of  men  with  men.  More  and 
higher  than  this,  it  takes  earnest  account  of  God's  relations  with 
man  for  this  world  and  the  next,  and  seeks  instrumentally,  in  all 
possible  ways,  to  aid  in  the  conversion  and. the  salvation  of  souls, 
as  well  as  to  lead  the  saved  soul  to  like  helpfulness  to  others. 
In  a  word,  it  comprises  all  practicable  methods  of  doing  good 
to  men. 


True  and  Acceptable  Service,  although  given 
directly  to  men,  in  its  supreme  aim  and  intent 
is  rendered  to  God. 

His  pleasure,  His  purpose.  His  work  is  its  ultimate  end.  Moses 
rendered  an  almost  immeasurable  service  to  Israel,  yet  he  is 
always  called  the  "servant  of  God,"  and  as  a  servant,  com- 
mended for  his  fidelity  to  God  in  his  long  and  signal  ministry 
to  the  chosen  people.  The  Apostles,  who  preached  and 
wrought  and  suffered  in  help  of  men,  called  themselves  "  Ser- 
vants of  Jesus  Christ."  And  this  work  in  behalf  of  men  is  the 
only  service  which  Apostles  and  believers  can  render  to  God. 
God  can  help  man,  but  man  cannot  help  God.  Though  we 
fulfill  all  of  His  demands  of  service,  we  are  "unprofitable  ser- 
vants" (Luke  17  :  10).  And  yet  God  condescends  to  make  and 
call  us  co-laborers  with  Him  in  His  ministry  of  gracious  help 
for  man.  More  than  this,  He  reckons  this  working  together 
with  Him  in  behalf  of  men  as  actual  service  or  help  rendered 
to  Him. 

Self-Consecration  and  Self-Sacrifice  are  further 
elements    of  True  and   Acceptable   Service. 

,  Rom.   12  :  1.    I  beseech  you,  therefore,   brethren,  by  the 

mercies  of  God,  to  present  your  bodies  a  living  sacrifice, 
holy,  acceptable  to  God,  which  is  your  reasonable  service. 
XI.  256.  A  large  detail  of  this  service  is  given  in  the 
entire  chapter.  [The  force  of  this  word  therefore  trans- 
figures the  duty  of  consecration  into  an  unspeakable 
privilege.     The  mercies  of  God  !     These  are  the  pulse  of 


484  SERVING,  OR  SERVICE. 


His  absolute  authority.  His  law  is  great  and  majestic  ; 
but  His  eternal  love  in  the  law  is  greater  and  more 
majestic.      Bclirends.^ 


The  Christ-Life  furnishes  our  Model  in  Serving. 

That  Life  presents  the  highest  ideal  of  Self-Consecration  and 
Self-Sacrifice,  emphasized  by  its  closing  events  in  Gethsemane 
and  the  Judgment  Hall,  and  upon  Calvary.  Hence  in  the 
Prophetic  picture  of  these  events  (Isa.  52  and  53)  Christ  is 
characterized  as  the  Servant  of  Jehovah,  fulfilling  the  Divine 
purposes  of  human  Redemption  as  the  Suffering  Messiah.  And 
Christ  Himself  affirms  that  He  "came  not  to  be  ministered  unto, 
but  to  minister  (serve)  and  to  give  His  life  as  a  ransom  for 
many"  (Matt.  20  :  28).  All  His  words  and  deeds  among  men 
abundantly  show  that  His  single,  unwavering  aim  and  purpose 
was  to  serve  and  to  save,  to  help  and  to  bless  men.  "  I  am 
among  you,"  He  said,  "  as  One  that  serveth"  (Luke  22  :  27). 
And  Peter  summed  up  His  earthly  career  in  the  words,  "  He 
went  about  doing  good"  (Acts  10  :  38).  See  Christ  on  Earth, 
p.  53. 


The  Love  of  Christ  to  us  is   the  Sole  Effective 
Motive-Force  of  True  and  Acceptable  Service. 

The  principle  is  stated  by  Paul  :  2  Cor.  4  :  14,  15.  For  the  love  of 
Christ  constraineth  us  ;  because  we  thus  judge,  that  One  died 
for  all,  therefore  all  died  ;  and  He  died  for  all,  that  they  which 
live  should  no  longer  live  unto  themselves,  but  unto  Him,  who 
for  their  sakes  died  and  rose  again.  Christ's  love,  both  in  His 
incarnate  life  and  in  His  death  as  a  sacrifice  for  us,  once 
appreciated  and  felt,  cannot  but  fill  the  trusting,  faithful  soul 
with  a  responsive,  grateful  love,  which,  in  its  turn,  is  con- 
strained to  find  relief  in  service  to  Him  by  helpfulness  to  those 
for  whom   He  died. 

Natural  affection  and  mere  human  sympathy  may  prompt  to 
helpful  action  toward  others  in  manifold  ways,  and  such  out- 
flow of  kindness  and  aid  is  to  be  admired  as  excellent  and 
desirable.  But  Christ  and  His  Apostles  apply  a  higher  test 
than  mere  natural  excellence  in  their  setting  forth  of  Divinely 
acceptable  service.  According  to  their  teachings,  nothing 
but  Christ-love  shed  abroad  as  a  controlling  motive-power  in 
the  heart,  and  a  supreme  purpose  to  serve  Christ  in  all  minis- 
try to  men,  can  constitute  the  basis  of  True  and  Acceptable 


8EBVIN0,  OR  SERVICE.  485 

Service.  "Ye  did"  or  "ye  did  it  not  to  Me,"  are  the  solemn 
words  of  judgment,  in  which  the  Kingly  Judge  sets  forth  this 
vitally  practical  fact.  And  these  words  find  impressive  illus- 
tration in  His  interview  with  the  young  ruler,  whose  human 
excellences  were  many  and  exemplary,  but  who  could  not 
stand  the  high  spiritual  test  applied  by  the  Master.  Paul,  too,, 
speaks  conclusively  upon  this  point  in  the  wonderful  13th: 
chapter  of  1st  Corinthians.  "  If  I  bestow  all  my  goods  to  feed, 
the  poor,  but  have  not  love,  it  profiteth  me  nothing."  Col. 
3:17.  Whatsoever  ye  do,  in  word  or  deed,  do  all  in  the  name 
of   the   Lord   Jesus.    XI.    480.  1    Cor.  6  :  20.    XI.  296,  298. 

Read  note  XI.  685.  Matt.  5  :  16,  X.  147.  Phil.  2  :  15,  16. 
XI.  454.  John  15  :  5.  He  that  abideth  in  Me,  and  I  in  him, 
the  same  beareth  much  fruit.  X.  490. 


Service  alone,  Helpful  Service  to  all,  in  Imitation 
and  in  tlie  Spirit  of  tlie  Master,  presents  the 
Chief  Meaning  of  tliis  life,  as  it  affords  the 
highest,  most  ennobling,  and  most  satisfactory 
methods  of  action. 

Our  true,  inner  life  is  mainly  made  up  of  interested  work  in 
behalf  of  others.  Its  most  desirable  returns,  especially  its  un- 
qualified and  perpetuated  joys,  come  from  "  doing  good," 
under  the  conscious  impress  of  the  indwelling  Spirit  of  Christ. 
And  these  returns  are  open  to  all,  whatever  be  the  measure  of 
knowledge  or  ability.  The  Divine  vocation  to  true,  acceptable 
service  rests  upon  every  believer.  [Every  man  and  woman  is 
called  to  do  that  which  he  or  she  is  fitted  to  do.  In  this 
sphere,  at  least,  obligation  is  determined  and  measured  by 
ability.  What  Christians  need  to  learn  is  that  they  are 
the  stewards  of  God  and  the  servants  of  Jesus  Christ.  They 
are  sure  to  find  their  places  and  their  work  when  they  are 
simply  anxious  to  serve  the  Lord  Jesus  Christ.  To  do  our 
very  best,  and  do  it  to  please  Him  who  loved  us  and  gave 
Himself  for  us,  we  are  all  ordained  by  the  laying  on  of  the 
palms  that  were  pierced  for  our  salvation.     Behrends. 

Every  individual  Christian  is  the  center  of  a  circle  whose  hearts 
he  may  touch  with  a  benediction  of  love.  He  is  a  custodian 
of  blessing  which  he  is  to  impart  to  others.  The  noblest  life 
is  the  one  that  is  given  up  most  unselfishly  to  serving. 
/.  R.  Miller. 

The  best  things  of  life  have  to  be  given  freely,  not  from  a  sense 
of  duty.  You  never  can  measure  out  friendship  ;  you  never 
can   tell  how  much  a  man  ought  to  do  for  his  country  ;  you 


486  .  SERVING,  OR  SERVICE. 

never  can  tell  what  he  should  do  for  God.  There  is  always 
that  overflow,  that  abundance,  which  is  chiefly  valuable  for  us 
and  is  valuable  to  God  as  it  comes  as  the  freewill  offering  of 
our  hearts.     A.  McKenzie.\ 


Serving  a  Higher  Form  of  Greatness  than  Ruling. 

True  greatness,  according  to  the  teaching  of  Christ,  consists  not 
in  the  possession  of  riches,  rank,  or  power,  nor  in  mighty  con- 
quests, with  their  high  state  and  wide  dominion,  but  in  serving 
with  lowly,  helpful  spirit.  It  is  tested  and  proved  by  Christlike 
character  and  deeds  of  goodness,  done  with  an  unselfish  spirit. 
Matt.  20  :  26,  27.  Whosoever  will  be  great  among  you,  let  him 
be  your  minister  ;  and  whosoever  will  be  chief,  let  him  be  your 
servant.  X.  390.  Luke  9  :  46-48.  X.  290.  Matt.  23  :  11.  He 
that  is  greatest  among  you  shall  be  your  servant.  Jer.  45  :  5. 
Seek  not  great  things  for  thyself.  VIII.  409,  410. 

[Christian  ambition  is  the  ambition  that  seeks  power — yes,  great 
power  :  but  it  is  power  to  sow  to  the  Spirit,  power  to  serve  a 
heavenly  Master,  power  to  tread  in  the  footsteps  of  Christ,  power 
to  do  service  to  one's  fellow-men.  It  was  worldly  ambition  that 
led  our  Lord's  Apostles  to  contend  which  of  them  should  be 
greatest.  It  was  Christian  ambition  that  our  Lord  sought  to 
substitute,  when  He  told  them  that  in  His  kingdom  he  that  was 
least  among  them  should  be  greatest,  and  that  the  servant  of  all 
would  be  the  greatest  of  all.  What  a  revolution  our  Lord 
brought  into  human  life  when  He  thus  exalted  and  glorified  the 
spirit  of  service  !  As  our  Lord  said,  the  spirit  of  service  is  the 
highest  spirit  of  humanity  ;  we  are  not  only  best  but  we  are 
happiest  when  by  love  we  serve  one  another.      W.  G.  Blaikie.'] 


As  Service    Honors   God,  so  God  Honors  and  Re- 
wards all  who  faithfully  Serve. 

1  Sam.  2  :30.  Them  that  honor  Me,  I  will  honor.  John  12:  26. 
If  any  man  serve  Me,  let  him  follow  Me  ;  if  any  man  serve  Me, 
him  will  My  Father  honor.  Rom.  2  :  6,  7.  God  will  render 
to  every  man  according  to  his  works  ;  to  them  that  by  patience 
in  well-doing  seek  for  glory  and  honor  and  incorruption,  eter- 
nal life.  XI.  205.  Rev.  2  :  19  (Christ  to  the  Church  in 
Thyatira).  I  know  thy  works,  and  thy  love,  and  faith,  and  ser- 
vice, and  patience.  Luke  12  :  37,  43. 
[Do  not  try  to  do  a  great  thing.  But  since  little  things  are  always 
claiming   your  attention,  do   them   as   they  come,  from   a   great 


SERVING,  OR  SERVICE.  487 

motive,  for  the  glory  of  God,  to  win  His  smile  of  approval,  and 
to  do  good  to  men.  No  such  act  goes  without  the  swift  recogni- 
tion and  the  ultimate  recompense  of  Christ.  To  fulfill  faithfully 
the  duties  of  your  station  ;  to  put  the  kindest  construction  on 
unkind  acts  and  words  ;  to  love  with  the  love  of  God  even  the 
unthankful  and  evil  ;  to  be  content  to  be  a  fountain  in  the  midst 
of  a  wild  valley  of  stones,  nourishing  a  few  lichens  and  flowers, 
or  now  and  again  a  thirsty  sheep  ;  and  do  this  always,  and  not 
for  the  praise  of  man,  but  for  the  sake  of  God — this  makes  a 
great  life.     F.  B.  Meyer.] 


Other  Direct  and  Illustrative  Passages  touching 
Christian  Service  in  Doing  Good. 

Prov.  3:27,28.   VI,  258-260.       Isa.   58:7.   VIII.   331-333.       VII. 
187.        Mark  12  :  42-44.  X.   439.        Acts  9  :  36.   XI.   69.        The 
Pounds.  X.  402.         The  Talents.  X.   458,  459. 
[There   come   to   almost  every  Christian  alternating  seasons  of 
zealous   activity  and  enforced   retirement  and   rest.     But  the 
rest  is  to  be  the  reward  of  long,  active  service,  or  is  the  special 
direction   of  the  Master,  for  to  each  is  given   first  his  work. 
Let  the   younger   Christian   put   his  preparation  first,  as  John 
would  have  his  "  little  children"  "  know  the  Father,"  and  then, 
as  they  grow  strong,  let  them   flame  out  in  all  holy  activities. 
But  let  not  the  sick  or  the  old  think  that  their  retirement  from 
the    thick    of    the    conflict,  illustrating   the   "  patience  of   the 
saints,"  is   any  lower  honor  or  service.     "They  also  serve  who 
only  stand  and  wait." 
But  this   must  be  remembered,  that  the  activity,  the  zeal  in  the 
service  of   Christ  and  His  Church,  is  the  duty  which  we  must 
press,  which   should  come  with  a  constant  impulse  from  with- 
in.    The  patience,  the  waiting,  is  put  upon  us  from  above.     We 
must  do  what  we  can  ;  and  if  we  can  do  little  or  nothing,  that 
must   not  be   from   our  negligence,  but  because  God  puts  the 
bars   before   us,  because  He  bids  us  stand  and  wait.     Indepen- 
dent. 
Let  us  wait  and  work  and  pray  in  undaunted  and  exultant  con- 
fidence, knowing  that  the  end  is  to  come.     Christ  did  not  die 
in  vain.     He  shed   His  blood  upon  the  earth.  He  dropped  His 
tears  upon  the  earth,  that  it  might  be  in  all  its  regions  baptized 
unto  God  with  water  and  with  blood.     He  breathed  His  spirit 
into  the  air,  that  it  might  fill  the  atmosphere  of  the  earth.     He 
gave   Himself   for  the  earth,  and   His  desire  for  its  salvation  in 
Himself  is  not  less  intense  than  when  He  died  for  it,  than  when 
He  rose  over  Olivet  with  His  hands  lifted  in  benediction  as  He 
went.     God    is    not  dead  ;    His   arm  is  not  shortened.     The 


488  SIN. 


swing  of  the  universe  to-night  proves  that.  The  Spirit  is  not 
dead.  His  power  is  shown  in  individual  minds  and  hearts  as 
lustrously  as  ever  ;  and  if  we  pray  it  will  be  shown  in  great 
communities,  in  vast  revivals,  in  turning  the  hearts  of  the 
children  of  men  in  every  land  unto  the  Lord  Christ ;  and  we 
are  to  walk  and  work,  as  well  as  wait  and  pray,  in  the  knowl- 
edge, in  the  assurance,  in  the  absolute  certainty  that  the  end 
is  coming  in  the  age  of  glory  and  of  peace.  So  let  us  not  be 
discouraged  by  any  temporary  drawback  or  hindrances.  Let 
us  set  ourselves  to  overcome  the  hindrances  in  our  own  hearts 
and  in  the  hearts  of  others  till  the  Church  glows  with  the 
heavenly  light,  till  it  is  animated  and  nourished  by  the  heaven- 
ly temper,  till  the  Church  on  earth,  quickened  by  Christ  and 
illuminated  by  His  truth,  can  at  last  take  the  world  of  man- 
kind and  present  it  before  God  as  its  tribute  to  Him,  who  sent 
the  Son,  who  loved  the  world,  and  who  gave  His  Son  unto  the 
death  for  it,  and  who  accepts  it  at  last  as  the  jewel  in  His  in- 
finite crown,     i?.  S.  Storrs.^ 


SIN. 


(^<?/^.,  Erring  or  Going  Astray  ;  Failure;  Guilt;  Iniquity,  (7;-.,  Erring 
or  Missing  the  mark  ;  Trespass  ;  Transgression.) 

Equivalent  Words  :  Disobedience  {Heb.,  Rebellion).  Evil  {Heb.,  Bad- 
ness). Iniquity  (Heb.,  Perverseness.  G>-.,  Unrighteousness,  Wrong, 
Wickedness).  Transgression  {Heb.,  Dealing  treacherously  ;  Deceit, 
Revolt,  Rebellion.  Gr.,  Lawlessness).  Wickedness  {Heb.,  Wrong, 
Evil,  Badness). 

The  Bible  gives  us  no  metaphysical  definition  of  sin,  but  describes  it 
by  its  ruinous  effects,  by  what  it  does. 


The  Source  of  Sin  is  a  Self-loving   Heart  and  a 
Self-serving  Will. 

Its  Essence  consists  in  a  supreme  Self-estimate  and  Self-Regard, 
and  an  exclusive  Self-seeking,  which  utterly  disregards  and 
directly  antagonizes  God's  just  Supremacy  and  Holy  Law. 
Hence,  all  Sin  is  against  God  only,  whatever  wrong  to  man  may 
be  included  in  its  actual  issues.  Its  sole  determining/;7;;^///^' 
is  Heart  estrangement  from,  and  Will  rejection  of  God.  Its 
manifestation  appears  in  actual  transgression  of  His  Law  of 
Love,  either  by  willful  disobedience,  or  by  unbelieving  indiffer- 


sm.  489 

ence  and  neglect.  Hence,  all  specific  sins  are  breaches,  in  act 
or  spirit,  of  one  or  more  of  the  Ten  Commandments  as  inter- 
preted by  Christ.  Heb.  .S  :  12.  An  evil  heart  of  unbelief 
in  departing  from  the  living  God.  XI.  565.  Ps.  5  :  9.  Their 
inward  part  is  very  wickedness.  IV.  66.  Ps.  51  :  4.  Against 
Thee,  Thee  only,  have  I  sinned.  IV.  367,  8.  Gen.  39  :  9. 
Do  this  great  wickedness  and  sin  against  God.  I.  496,  7. 
Luke  15  :  21.  I  have  sinned  against  heaven  and  in  Thy  sight. 
X.  371.  Ps.  10  :  4.  Job  21  :  14  ;  22  :  17.  Depart  from 
Me.  VI.  121.  I  John  3:  4.  Sin  is  lawlessness.  Note.  In  do- 
ing evil  we  injure  ourselves,  we  wrong  our  fellow-men,  but  we 
sin  only  against  God,  because  He  alone  is  Lawgiver,  Ruler,  and 
Judge.  See  Wicked.  Sin  may  be  regarded  as  an  Act,  as 
a  Principle,  enmity  against  God,  and  as  a  State,  moral  unlike- 
ness  to  God.  But  it  is  transgression  of  the  law  as  a  principle, 
since  the  law  demands  love,  and  as  a  state,  since  the  law  de- 
mands holiness.  It  says,  Thou  shalt  love  the  Lord,  and.  Be 
ye  holy,  for  I  am  holy.   II.   202-214. 

[The  specific  idea  of  sin  is  its  bearing  and  meaning  as  to  God. 
It  is  against  Him,  fails  as  to  His  will  or  opposes  it,  calls  in 
question  His  authority,  goodness,  and  wisdom.  The  failure 
is  "perverseness,"  "rebellion,"  "  wickedness."  Here  the  posi- 
tive nature  of  the  act  comes  to  view,  its  willful  and  open  disre- 
gard and  opposition  to  Divine  will  and  law.  It  is  voluntary 
and  known  wrong-doing.  The  doers  are  spoken  of  as  "  work- 
ers of  iniquity,"  "wicked,"  "adding  rebellion  unto  sin,"  as 
transgressors  to  be  divinely  visited,  as  criminals  to  be  punished. 
These  doers  are  described  as  "hardening  their  hearts,"  as 
"adding  sin  to  sin,"  as  "  scorners,"  as  "  sinning  willfully,"  as 
"  resisting"  truth  and  right.  Forms  of  expression  like  these 
exhibit  the  positive  manifestation  of  the  will  and  heart  oppos- 
ing the  law  and  will  of  God.  It  is  avojj.ia,  lawlessness,  trans- 
gression, known  and  willful,  of  Divine  law.     C.   Walker. 

Sin  is  confounded  with  weakness,  or  disease,  or  ignorance,  in- 
stead of  being  regarded  as  self-perversion.  It  is  regarded  as 
the  result  of  heredity  and  environment,  the  negative  condition 
of  progress,  instead  of  being  frankly  recognized  as  willful  vio- 
lation of  law  and  departure  from  God.  In  short,  the  blame  of 
sin  is  laid  upon  the  Creator.  But  sin  comes  not  from  the 
Creator — it  comes  from  the  creature.  It  is  self-chosen  moral 
separation  from  Christ,  the  soul's  true  life.     A.  H.  Strong.'\ 


Genesis  of  Sin  and  Process  of  sinning. 

Most  clearly  shown  in  the  Fall  of  Adam  and  Eve  from  innocence. 
Gen.  8  :  6.  I.  176-180.  The  Process  explained  by  James  (1  :  14, 
15.   XI.  622,  3).     Each   man   is  tempted  by  his   own  lust,  being 


490  sm. 

drawn  away  by  it  and  enticed.  Then  the  lust,  when  it  hath  con- 
ceived, beareth  sin,  and  the  sin,  when  it  is  full  grown,  bringeth 
forth  death,  ///us.  Achan,  Josh.  1  :  20,  21.  Saw,  coveted,  took. 
III.  78-82.  Also  by  universal  experience  since  the  Fall. 
[The  story  of  Eden  is  the  first  version  of  the  parable  of  the  prodi- 
gal son.  They  represent  parallel  transactions.  They  both  teach 
the  same  thing,  and  were  meant  to  teach  the  same  thing,  to  wit, 
the  experiences  and  fortunes  of  all  human  souls  in  their  path  of 
alienation  from  God.  There  are  those  who  deny  the  fall  of  man. 
Can  a  man  deny  the  universal  applicability  of  the  parable  of  the 
prodigal  ?  If  the  parable  of  the  prodigal  son  is  of  universal 
application,  then  the  fall  of  man  is  a  truth.  Every  man  knows 
in  his  own  consciousness  that  he  has  called  for  his  portion  of 
goods  and  departed  into  a  far  country;  that  there  his  goods  have 
been  wasted  and  the  famine  has  come.  Every  man  has  reason 
to  suspect  that  this  has  been  the  experience  of  his  neighbor. 
That  is  a  fall.  That  necessitates  a  universal  fall — a  fall  of  the 
first  men  as  well  as  the  last.  This  is  not  biography,  but  history 
writ  large — universal  history,  history  of  moral  experience,  what 
has  been  true  of  every  man,  what  must  have  been  true  of  the 
very  first.  That  most  radical  of  all  the  religious  experiences  we 
have — that  protest  against  wrong  and  sin — was  in  the  breast  of 
the  first  moral  agent.  A  moral  nature  wakes  up  to  find  within 
itself  certain  permissions  and  certain  restrictions.  The  inward 
voice  says:  "Thou  mayest,"  and,  "  Thou  shalt  not."  Coupled 
with  the  "Thou  mayest"  there  is  life.  Coupled  with  the  "Thou 
shalt  not"  there  is  death.  These  are  the  most  important  facts 
and  laws  of  the  universe.  They  are  what  God  holds  to,  with 
more  firmness  than  to  anything  else.     Belirends.'\ 


All  Sin  referred  to  the  First,  as  Cciuse  and  ground, 
through  heredity. 


Rom.  5  :  12,  19.  Through  one  man  sin  entered  into  the  world. 
Through  one  man's  disobedience  many  were  made  sinners. 
XI.  219-221.  Eph.   2  :  3,  5.   By   nature   children  of    wrath. 

Dead  through  trespasses.  [The  great  pervading  thought  of 
Paul  concerning  sin  is  that  it  is  a  willful  perversion,  a  wrong 
direction  and  wicked  depravation  of  life.  Considered  as  a 
principle,  he  holds  that  its  roots  lie  deep  in  human  nature. 
He  gives  no  theory  in  regard  to  the  origin  and  spread  of  this 
taint  and  depravation  of  human  nature.  That  which  stands 
in  the  foreground  of  his  thought  is  the  fact  of  sin  as  a  matter 
of  universal  human  experience,  and  of  fatal  consequences  to 
mankind.      Of  this   he   has  a  deep  and  intense  feeling,  a  con- 


SII^.  491 

viction  which  powerfully  influences  his  whole  view  of  redemp- 
tion.     G.  B.  Stevens. 

Paul  certainly  represents  a  corruption  of  human  nature  as  the 
consequence  of  the  first  sin,  and  admits  a  supremacy  of  the 
sinful  principle  in  the  human  race,  but  not  in  such  a  manner 
that  the  original  nature  of  man  as  the  offspring  of  God,  created 
in  His  image,  has  been  thereby  destroyed.     Neander. 

It  is  true  that  Adam  sinned  and  that  we  have  all  sinned  "after 
the  similitude  of  Adam's  transgression."  It  is  also  true  that 
there  is  no  sin  which  is  not  original  with  the  individual  sinner — 
as  original  as  Adam's  sin.  It  is  true  that  there  are  tendencies 
to  sin  which  we  have  derived  from  the  whole  line  of  our 
ancestry  back  to  Adam.  But  the  correct  moral  estimate  of  these 
tendencies  is  not  that  they  are  guilt,  but  that  they  are  tempta- 
tions only,  that  no  guilt  attaches  till  we  have  chosen  to  follow 
the  temptation.  The  sin  of  all  mankind  may  have  wrought 
depravity  in  every  nature  derived  from  human  stock.  But 
there  is  no  guilt  till  the  depravity  is  assented  to. 

The  simple  facts  are  that  Adam  sinned,  and  that  all  who  have 
descended  from  him  are  sinners  ;  and  these  are  facts  which 
must  be  universally  conceded  upon  any  theory  and  upon  no 
theory.  The  carnal  mind  is  enmity  against  God.  It  arrays 
itself  in  deliberate  hostility  against  Him.  The  message  of  for- 
giveness and  redemption,  while  it  is  good  news,  is  nevertheless 
an  unwelcome  one,  because  it  is  associated  with  conditions 
which  provoke  resistance  and  resentment.  The  angels  pro- 
claim it  with  song  ;  the  earth  answers  it  with  curses.  Its  ad- 
vent hastens  the  tragedy  of  history,  and  the  crucifixion  is  the 
world's  reply  to  Heaven's  mercy.  It  is  strange  ;  it  is  sad  ; 
but  it  is  true.  The  mystery  of  the  atonement  is  no  greater 
than  the  mystery  of  that  crime  which  nailed  our  Lord  to  the 
cross.  And  the  mystery  of  that  enmity  is  perpetually  re- 
peated.    Behrends.^ 


All  are  Sinners. 


Gen.  6  :  5.  Every  imagination  of  the  thoughts  of  his  heart  only  evil 
continually.  I.  232.  Ps.  14  :  3.  None  doing  good,  not  one. 
IV,  110.  Ps.  53  :  3.  IV.  382.  Eccles.  7  :  20.  Not  a  righteous 
man  on  earth  that  sinneth  not.  VI.  487.  Eccles.  9  :  3.  Heart 
full  of    evil.    VI.  495.  Isa.   6  :  5.    VIII.   43,  44,  Isa.   64  :  6. 

All  unclean.  VIII.  372.  Rom.  1  :  21-32.  XI.  202,  3.  Rom, 
3  :  9-18.  XI  208.  1  John  1:8.  If  we  say  we  have  no  sin,  we 
deceive  ourselves  and  the  truth  is  not  in  us.  XI.  683. 


492  sm. 


Sin,   Variously    Characterized;   Kinds    Specially 
Noted. 

Characterized  :  Jer.  2  :  19.  An  evil  and  bitter  thing.  VIII. 
405,  6.  Jer.  44  :  4.  Abominable  thing  that  I  hate.  VII.  464. 
Ks  selfishness.  Jer.  45:5.  For  thyself.  VII.  410.  Isa.  26:13. 
VIII.  127.  ["  Sin  is  selfishness  plus  defiance  of  God  and  disre- 
gard of  one's  fellow-men. "j  Rom.  7  :  13.  Exceeding  sinful. 
XI.  230.  As  disease.  Isa.  1  :  4-6.  VIII.  20.  Illiis.  Leprosy, 
its  loathsomeness  intimated  by  ceremonial  defilements  and  puri- 
fications. II.  446-456.  Jer.  17  :  9.  Desperately  sick.  VIII. 
478,  9.  As  madness.  Eccles.  9  :  3.  VI.  495.  As  bondage  or 
enslavement.    Isa.    49  :  9.    VIII.    258.          John    8  :  24,   32,  34,   36. 

X.  315,  6.  Rom.  6  :  18,  20-22.   XI.  225,  6.  Rom.  8  :  2,  21. 

XI.  233.  1  Pet.  2  :  16.  XI.  654.  2  Pet.  2  :  19.  XI.  675. 
See  II.  385.    Sin  as  presented  in  the  Hebrew  Scriptures. 

Kinds,  or  Particulars  specially  noted  :    Secret  and 

Presumptuous  Sins.   Ps.  19  :  12,  13.   IV.   156,   7.  Illus.    Ezek. 

8  :  12.  In  the  dark  chambers.  IX.  50.  Little  Sins.  Song  2  :  15. 
VI.  552.  A  great  basal  sin.  Jer.  5  :  21.  Have  eyes  and  see 
not,  ears  and  hear  not.  VIII.  424.  Herein  is  included  the 
failure  to  use  or  the  misdirection  and  inversion  of  use,  of  all 
our  powers  for  the  purposes  assigned  and  ends  designed  in 
the  gift  of  those  powers;  thus  subjugating  the  soul  itself  to 
self-indulging  passion  in  the  stead  of  self-denying  principle. 
James  4:17.  To  him  that  knoweth  to  do  good  and  doeth  it  not,  it  is 
sin.   XI.    638,    9.  1    John    5  :  17.   All   unrighteousness    is    sin. 

Illus.  Sins  charged  upon  Israel.  Hosea  4:1,2.  No  truth,  nor 
mercy,  nor  knowledge  of  God  in  the  land  ;  nought  but  swear- 
ing and  breaking  of  faith,  killing,  stealing,  and  committing 
adultery  ;  and  blood    toucheth   blood.   IX.   345,  6.  Hosea 

10  :  12,  13.  Plowed  wickedness,  reaped  iniquity,  for  thou  didst 
trust   in  thy   way.   IX.  365-368.  Sin  against  the  Holy  Ghost. 

Mark  3  :  29.  Whosoever  shall  blaspheme  against  the  Holy 
Spirit  is  guilty  of  an  eternal  sin,  hath  never  forgiveness. 
X.  187,8.  Jer.  6  :  14, 15.  VIII.  426,  7.  Jer.  15  :  1.  VIII.  466. 
Ezek.  14  :  14.  Two  evils.  Jer.  2  :  13.  Forsaken  Me,  the  foun- 
tain of  living  waters,  and  hewed  out  broken  cisterns.  IX.  404,  5. 
See  IX.  366,  7.  "Self-Love  and  Selfishness."  The  signal  and 
most  heinous  sin  :  Unbelief  in  Christ.  John  3  :  18.  He  that  be- 
lieveth  not  is  condemned  already,  because  he  hath  not  believed 
on  the  name  of  the  only  begotten  Son  of  God.  John  16  :  9. 
Of  sin,  because  they  believe  not  on  Me.         Heb.  10  :  29. 


SIN.  493 


Sin  as  related  to  Thought,  Feeling,  and  Action. 

Unresisted  evil  in  thought  and  feeling  carries  like  guilt  as  evil  in 
deed.  1  John  3  :  15.  He  that  hateth  his  brother  is  a  murderer. 
XI.   69;i.  Matt.    6  :  28.  Prov.   24  :  9.  The   thought   of    the 

foolish  is  sin.  The  moral  character  of  an  outward  act  is  de- 
termined by  the  inward  spirit  and  motive  of  the  actor.  Apart 
from  the  actuating  spirit  and  motive,  no  external  act  has  any- 
moral  significance.  James  2:10  Whoso  shall  keep  the  whole 
law  and  yet  stumble  in  one  point,  he  is  become  guilty  in  all. 
XI.  628. 


Sin  and  Law. 

Rom.  3  :  20.  By  the  law  is  the  knowledge  of  sin.  Rom.  7  :  7. 
I  had  not  known  sin,  except  through  the  law.  XI,  229.  1  John 
3  :  4.  Sin  is  the  transgression  of  the  law  (lawlessness).  1  Cor. 
15  :  56.   Strength  of  sin  is  the  law. 

[Sin  in  all  its  varied  aspects  and  bearings  is  related  to  law.  This 
law,  too,  is  not  a  material  force,  or  established  uniform  sequence. 
It  is  the  expression  of  intelligence  and  will,  the  authoritative 
dictate  of  a  rightful  moral  ruler.  By  the  law,  this  dictate  of  the 
Divine  will,  as  to  action,  is  the  knowledge  of  its  violation,  sin- 
C.   Walker. 

"  Law  is  the  most  majestic,  sublime,  and  sacred  fact  in  the  universe. 
It  is  the  transcript  of  God's  moral  nature,  the  precipitate  of  His 
infinite  wisdom  and  righteousness.  It  is  rooted,  not  in  His  will, 
but  in  His  reason  and  heart.  Hence  the  essence  of  its  require- 
ments is  found  in  holiness  and  love.  It  is  the  standard  of  moral 
excellence  for  all  spiritual  beings,  the  ideal  to  which  all  must  be 
conformed.  God,  angels,  and  men  stand  or  fall  with  it.  And 
it  is  the  principle  and  power  which  sustains  the  moral  order  and 
government  of  the  universe,  the  basis  and  bond  of  God's  spirit- 
ual and  eternal  Empire.  Its  transgression  therefore  must  be  vin- 
dicated and  satisfied  before  the  sinner  can  be  released  from  its 
just  condemnation.  For  this  release,  some  method  of  righteous 
condonement  or  reparation  and  forgiveness  must  be  provided. 
God  must  uphold  His  law,  for  with  its  subversion  His  authority 
would  be  abrogated  and  His  moral  empire  overthrown  and  de- 
stroyed."]    See  Atonement,  pp.  24-33.     Law  of  God,  pp.  266. 


494  SIN. 


Effects  of  Sin:  Upon  the  Transgressor;  As  bearing 
upon  the  Honor  of  God,  and  the  Well-being  of 
His  Moral  Kingdom. 

1.  Upon  the  Siiiiiiiig  Soul. 

1.  Results  to  Personal  Expcricnee. 

T/ie     soul    wronged.    Prov.    8  :  36.   VI.    290.  Illus. 

1  Kings  21  :  20.  Sold  thyself.  VII.  140,  142.  God's 
face    hidden.   Isa.    59  :  2.    VIII.    338.  Good    with- 

holden  and  woe  threatened.   Jer.  5  :  25.  Isa.  5  :  18. 

Loss  of  self-respect^  of  heart  quiet.,  of  sustaining  hope. 
Jer.  3  :  25.  In  shame  and  confusion,  for  we  have 
sinned.   VIII.  416.  Rom.  G  :  21.   Pleasure  won  by 

sin  brings  loathing  and  disquiet.   VII.   140.  Prov. 

13  :  15.  Way  of  transgressor  is  hard.  VI.  315. 
Prov.  11  :  7.  Hope  of  unjust  perisheth.  VI.  302. 
Eph.     2  :  12.    Having     no     hope.  Isa.     48  :  22  ; 

57  :  21.    No  peace.   VIII.  254,  326.  Growing  fear 

of  conscience,  with  sense  of  a  Nemesis,  or  pursuit  of 
sin.  Jer.  16:16-21.  VIII.  473.  Prov.  14:23.  Evil 
pursueth  sinners.   VI.  316.  Illus.   2  Sam.  12  :  10, 

11.  III.  417.  1  Kings  21  :  21-25.  VII.  140.  Heart- 
hardening.  Isa.  48  :  4.  VIII.  248.  Eph.  4:19. 
Past  feeling.  XI.  431.  ["  When  sensitiveness  to  sin 
goes,  God's  mercy  goes  also."] 

2.  Aetion  of  ^iii  upon  tlie  Soul. 

That  sin  is  self-revealing  is  the  testimony  of  experi- 
ence, of  history,  and  of  Scripture.  Num.  32  :  23. 
Be  sure  your  sin   will  find  you  out.   II.  617.  Sin 

is  Self-Recording  and  Self-Punishing  here.  It 
produces  Self-mutilation,  Self-impoverishing,  and 
Self-Debasement,  of  Body,  Mind,  and  Heart.  The 
manifold  scriptural  details  of  wickedness  abun 
dantly  prove  these  points.  See  Wicked,  2.  James 
3  :  15  intimates  the  natural  course  of  sin,  as  earthly 
(given  up  to  worldliness),  sensual  (proceeding  to 
extreme  self-indulgence),  devilish  (becoming  dia- 
bolical). The  Growth,  Power,  and  Mastery  of  Sin 
increases  with  unresisted  indulgence.  Prov.  5  :  22. 
His  own  iniquities  shall  take  the  wicked,  and  he 
shall  be  holden  with  the  cords  of  his  sin.   VI.  274,  5. 


5/iY.  495 

Prov.  13  :  6.  Wickedness  overthroweth  the  sinner. 
VI.  313.  Habit  of  sinning:  Produces  shameless- 
ness.  Jer.  6  :  15.  They  were  not  ashamed,  nor 
could  they  blush.  VIII.  426.  Makes  almost  impos- 
sible to  turn  to  good  and  to  God.  Jer.  13  ;  23.  VIII. 
459-461.  Hosea  5  :  4.  Their  doings  will  not  suffer 
them  to  turn   unto  their  God.   IX.  350.  Hardens 

the  heart.  Heb.  3  :  13.  Heart  hardened  by  the  de- 
ceitfulness  of  sin.  Leads  to  deeper  guilt.   Eccles. 

8  :  11.  Because  sentence  is  not  executed  speedily 
the  heart  is  set  to  do  evil.  VI.  492,  3.  See  Wicked. 
Stages  of  growth  in  evil  doing  indicated.  Ps.  1  :  1. 
IV.  42.  Isa.  3  :  11.  Woe  to  the  wicked  ;  it  shall 
be  ill  with  him.  VIII.  30.  Eccles.  9  :  18.  One 
sinner  destroyeth  much  good.   VI.  502. 

3.  The  Sinner's    Standings  before    the   Law.     Under  its 

Condemnation  and  Exposed  to  its  Penalty. 

Ps.  143  :  2.    In  Thy  sight  no  man  living  is  justified. 
V.  462.  Rom.  3  :  20.   By  the  works  of  the  law 

no  flesh  shall  be  justified  in  His  sight.  XI.  209. 
["  Penalty  is  a  necessity  of  law,  not  malevolently 
inflicted,  but  guiltily  incurred."] 

4.  Final  Issue  in  Deatii. 

Prov.  11  :  19.   He  that  pursueth  evil  doeth  it  to  his 
own     death.    VI.    303.  Prov.     14  :  32.    VI.    327. 

Prov.  29  :  1.  VI.  4lV.  Ezek.  18  :  4.  Soul  that 
sinneth  it  shall  die.  IX.  82.  Rom.  6  :  23.  Wages 

of  sin  is  death.  XI.  226.  [*'  Death  is  here  repre- 
sented first,  as  the  fruit ;  second,  as  the  end ;  and 
third,  as  the  7uages  of  sin.  The  fruit,  because  sin 
naturally  produces  death,  as  a  tree  does  fruit  ;  the 
end,  because  it  is  the  awful  goal  to  which  all  the 
paths  of  sin  tend,  and  in  which  they  terminate  ; 
the  wages,  because  it  is  the  stipend  or  pay  which 
sin  provides  as  compensation  for  service  !"]  Heb. 
10  :  26,    27.   XI.    594.  1    Tim.    5  :  24.    XI.    522,   3. 

Rom.  5  :  12,  21.  Death  by  sin.  Sin  reigned  unto 
death.  2  Cor.  15  :  56.  The  sting  of  death  is  sin- 
XI.  341.  James  1  :  15.  Sin,  when  it  is  full  grown, 
bringeth  forth  death.   XI.  623. 

2.  Sin  Dishonors  God,  by  Hatred,  Rejection,  and 
Defiance.  Mai.  l  :  6.  Where  is  Mine  honor  ?  IX.  627. 
Prov.  8  :  36.  That  hate  Me  love  death.  VI.  290.  Isa. 
59  :  13.   Denying  the  Lord  and  turning  away  from  God. 


496  Sllf. 


VIII.  340,  1.         Job  21  :  14.   Say  to  God,  Depart  from  us. 
VI.   121.         John   8  :  49.  John  15  :  23.         Rom.   1  :  3. 

Rom.  2  :  23.  Heb.  3  :  12.  XL  564. 

3.  Sin  a  public  wrong;  and  hurt  to  Moral  Society, 
an  Energy  of  Destruction  to  the  Moral  Order 
of  the  Universe.  Unchecked,  it  would  bring  Anarchy 
into  God's  Law-ordered  Moral  Empire.  Of  this  we  have 
manifold  and  convincing  suggestions  in  the  entire  history 
of  families,  communities,  and  nations  on  the  earth.  The 
conclusive  and  awful  proof  is  found  in  the  veiled  story  of 
Satan  and  his  hosts. 
Note. — The  exceeding  sinfulness  of  sin,  the  awful  colors  in 
which  the  Bible  pictures  it,  its  fearful  effects  upon  the 
individual  soul,  and  the  wide  ravages  of  misery  and  ruin 
it  has  wrought  among  successive  generations  of  the  race 
demand  our  deepest,  most  frequent  consideration,  and 
"laying  to  heart,"  and  our  profoundest  study  will  reveal 
the  truth  that  no  measure  or  test  of  sin's  aivfid  sinfulness 
is  so  justly  and  overwhelmingly  impressive  as  the  Sacrifice 
of  the  Son  of  God  for  its  pardon  and  everlasting  removal. 


God's   Merciful  Relation  to  the  Sinner  and  Gra- 
cious Dealings  in  his  Behalf. 

He  makes  direct  Appeal  to  the  Conscience  and  the 
Heart.  He  makes  "  every  man  to  know  the  plague  of  his 
own  heart."  1  Kings  8  :  38.  By  "the  law"  He  reveals  "the 
knowledge  of   sin."  Rom.  3  :  20,  By   His   Spirit   He  con- 

vinces the  conscience  and  the  heart  of  the  fact  of  sin,  emphati- 
cally of  the  sin  of  unbelief  and  rejection  of  Him.  John  16  :  8,  9. 
This  knowledge  and  conviction  of  sin  is  the  work  of  God 
by  the  Holy  Spirit.  This  precedes  and  lays  the  basis  for  the 
disclosure  of  Christ's  redemptive  work,  and  for  the  sinner's 
response  of  repentance  and  faith. 

[The  more  the  conscience  is  enlightened,  the  more  surely  will  it 
forbid  peace  so  long  as  sin  remain,  for  its  honest  verdict  is 
that  sin  deserves  God's  wrath,  and  must  be  punished.  Every 
upright  understanding  assents  to  the  justice  of  that  dispensa- 
tion by  which  "every  transgression  and  disobedience  received 
a  just  recompense  of  reward."  To  me,  when  convinced  of  sin, 
it  seemed  that  God  could  not  be  God  if  He  did  not  punish 
me  for  my  sins.  Because  of  this  deep-seated  conviction,  that 
great  Gospel  truth,  "The  blood  of  Jesus  Christ,  His  Son, 
cleanseth  us  from  all  sin,"  became  a  heavenly  message  sweeter 


Sllf.  497 

than  the  music  of  angels'  harps.  Then  I  saw,  with  glad  sur- 
prise, that  God  in  Christ  Jesus  is  "just,  and  the  justifier  of 
him  which  believeth."     Spurgeo/?.] 

He  unfolds,  throughout  hoth  Testaments  as  their 
central  and  vital  theme,  His  own  provision  in 
the  suffering  and  offering  of  Christ  for  the  par- 
don of  the  sinner,  for  His  cleansing  from  the  guilt 
and  deliverance  from  the  power  of  sin,  and  for 
His  restoration  to  childship  and  fellowship  with 
Himself.  This  unfolded  Gospel,  whose  gracious  message 
permeates  and  gives  value  and  preciousness  to  the  whole  Rev- 
elation from  God,  we  find  condensed  in  many  "  faithful  say- 
ings" :  John  3  :  16.  God  so  loved  the  world  that  He  gave  His 
only  begotten  Son,  that  whosoever  believeth  on  Him  should 
have  eternal  life.  Isa.  53  :  3,  10.  12.  He  bore  the  sin  of  many. 
Vin.  276-293.  Zech.  13  :  1.  Fountain  opened  for  sin  and 
uncleanness.  IX.  605.  1  Cor.  15  :  4.  Christ  died  for  our 
sins  according  to  the  Scriptures.  XI.  331.  2  Cor.  5  :  21. 
Made  Him  to  be  sin  for  us,  that  we  might  be  the  righteousness 
of    God    in    Him.  Gal.   1  :  4.   Gave    Himself   for  our  sins. 

Col.  1  :  14.  In  whom  we  have  our  redemption,  the  forgiveness 
of  our  sins.  Titus  2  :  14.  That  He  might  redeem  us  from  all 
iniquity.  Heb.  1  :  3.  He  by  Himself  purged  our  sins.  Heb. 
9  :  26,  28.  Hath  He  been  manifested  to  put  away  sin  by  the 
sacrifice  of  Himself.  Christ  having  been  once  offered  to  bear 
the  sins  of  many  shall  appear  the  second  time  to  them  that 
wait    for   Him,  unto   salvation.   XI.   588.  Heb.   10  :  10,    14. 

We  have  been  sanctified  through  the  offering  of  the  body  of 
Jesus  Christ  once  for  all.  For  by  one  offering  He  hath  per- 
fected forever  them  that  are  sanctified.  1  Pet.  2  :  24.  Who 
His  own  self  bare  our  sins  in  His  body  upon  the  tree,  that  we, 
having  died  unto  sins,  might  live  unto  righteousness.  1  Pet. 
3  :  18.  Christ  suffered  for  sins  once,  the  righteous  for  the  un- 
righteous, that  He  might  bring  us  unto  God.  1  John  1  :  7. 
The  blood  of  Jesus  Christ  cleanseth  us  from  all  sin.  XI.  683. 
1  Tim.  1  :  15.  Faithful  is  the  saying  and  worthy  of  all  accep- 
tation, that  Christ  Jesus  came  into  the  world  to  save  sinners. 
See  pp.  27-29.  Jer.  8  :  22.  VIII.  438. 
[Deliverance  from  the  penalty,  the  pollution,  and  the  power  of 
sin  must  come  from  without.  We  are  helpless  to  remove  the 
already  pronounced  condemnation  of  the  broken  Law,  to 
cleanse  our  moral  nature  from  that  guilt  or  heart-defilement 
which  is  the  necessary  product  of  evil-doing,  and  to  re-enforce 
our  self-yielded  and  impotent  will.  The  early  chapters  of 
Paul's  letter  to  the  Romans,  up  to  the  8th,  furnish  ample 
proof.  Nor  can  deliverance — justification,  cleansing,  and  a  re- 
versal  and  renewal  of  will — come  from  other  source  than  God 


498  sm. 


Himself,  our  Creator,  Law  Giver,  and  Moral  Governor.  God 
only,  in  the  Sacrifice  of  Christ  for  sin  and  the  sinner,  can  save 
from  the  penalty,  the  pollution,  and  the  inbred  force  of  sin.     B. 

Where  holiness  is  not,  there  is  no  sin  ;  it  is  holiness  that  makes 
sin.  Therefore  before  forgiveness  can  be  given,  there  must 
be  a  reckoning  made  with  sin.  Sin  is  a  rent  in  the  seamless 
robe  of  righteousness.  The  Father  who  forgives  sin  must  be 
a  "  Holy  Father,"  a  Father  who  knows  what  righteousness  is, 
and  knows  how  to  maintain  its  wholeness  and  integrity.  Now 
no  one  can  maintain  the  wholeness  of  holiness  but  God.  It  is 
beyond  us  forever  and  ever.  It  involves  a  sacrifice  which 
costs  more  than  we  sin-struck  men  can  pay.  Sin  steadily 
maims  the  sense  of  holiness,  and  therefore  the  power  of  sacri- 
fice. And  even  if  man,  by  any  sacrifice  or  penitence,  could 
mend  the  moral  order  that  he  had  broken,  it  would  be  an  order 
for  him  no  more  ;  it  would  be  supreme  and  commanding  for 
him  no  more.  If  we  could  heal  our  own  conscience,  it  would 
be  no  more  our  king.  If  we  could  satisfy  the  moral  order 
that  we  disturbed,  our  self-satisfaction  would  be  insufferable. 
It  would  derange  that  order  straightway.  We  may  be  sorry 
and  we  may  amend  ;  but  God  alone  can  mend  the  rent  in  the 
seamless  robe  of  righteousness.  He  mends  it  at  the  cross. 
This  is  the  first  and  fullest  meaning  of  the  cross.  It  is  a  rec- 
ognition of  the  integrity  of  holiness.  And  when  God's  holi- 
ness has  been  satisfied,  then  the  repentance  comes.  For  it  is 
atonement  that  makes  repentance,  not  repentance  that  makes 
atonement.  Repentance  comes  because  the  Father  of  love  has 
proved  Himself  a  "Holy  Father."  He  has  closed  the  rent 
that  sin  had  made  ;  He  offers  a  pardon  that  is  a  pardon,  and 
that  is  absolutely  free.     P.  T.  Forsyth. 

Christ  hath  redeemed  us  from  the  curse,  the  condemning  sen- 
tence of  the  law,  being  made  a  curse  for  us,  taking  this  curse 
or  condemning  sentence  upon  Himself.  God  hath  made  Him 
who  knew  no  sin  to  be  sin  for  us,  to  be  a  sin  offering — to  be 
treated  as  a  sinner  for  us,  "  that  we,  in  Him,  might  be  the 
righteousness  of  God,"  might  be  righteous,  be  righted  with 
God.  "  God  hath  set  forth  Christ  to  be  a  propitiation,  through 
faith  in  His  blood  ;  that  He  might  be  just  and  the  justifier  of 
him  that  believeth."  To  them  that,  in  thus  believing,  are  in 
Christ  Jesus,  there  is  no  condemnation.  Through  this  redeem- 
ing Lord  there  is  victory  over  sin,  not  only  in  its  condemning 
power,  but  in  its  enslaving  dominion.  Through  Him  is  the 
grace  which  alike  saves  and  sanctifies  ;  which  removes  sin  in 
its  condemning  power,  in  its  defiling  and  debasing  love  and 
practice.  The  believing  soul  in  the  reception  of  the  grace  of 
Christ  becomes  free.  He  passes  out  of  the  bondage  of  cor- 
ruption, of  sinful  slavery,  into  the  joyous  liberty  of  the  sons  of 
God.     C.  Walker. 


SIN.  i99 

In  Rom.  5  :  12-21,  the  sway  of  sin  and  death  is  used  but  as  a 
background  in  order  to  paint  in  more  glowing  colors  the  reign 
of  righteousness  in  Christ.  The  superior  greatness  of  the 
power  of  grace  as  against  that  of  sin  and  death  is  emphasized 
not  less  than  three  times  in  the  course  of  the  parallel.  The 
primary  object  of  the  passage  is  thus  to  exhibit  the  cofi^rasf  be- 
tween the  two  opposing  principles  of  sin  and  grace,  and  tO' 
show  the  superior  power  of  the  latter.  The  key-note  of  the 
whole  is  verse  20:  "Where  sin  abounded,  grace  did  abound 
more  exceedingly. "     Sfcvc/is. 

Sin  entangles,  defiles,  enslaves,  and  debases.  The  law  con- 
demns. Death  destroys.  Over  all  these  there  is  in  Jesus 
Christ  final  and  complete  victory.  "  He  of  God,  is  made  unto 
us  wisdom,  and  righteousness,  and  sanctification,  and  redemp- 
tion." In  this  was  included  His  sacrifice  for  sin,  and  suffering 
even  unto  death  ;  His  resurrection  and  dispensation  of  the 
Spirit  ;  His  Ascension,  and  intercession  with  the  Father.  He, 
in  His  perfect  sacrifice,  under  the  law,  gives  us  victory  over 
that  law.  He,  in  His  own  Person,  dying  to  and  for  sin,  works 
in  us,  by  His  Spirit,  a  like  death  to  sin,  gives  us  victory  over 
sin.  He,  thus,  taking  away  the  fear  of  sin  and  the  law,  takes 
away  the  fear  of  death,  gives  victory  over  death  in  its  actual 
experience.  He,  in  His  own  resurrection  and  that  of  His 
people  in  His  image,  takes  away  death  itself,  gives  life — life 
perfect  and  endless.  There  is  thus  in  Him,  over  all  the  ene- 
mies of  man,  the  law,  sin,  and  death,  final  and  complete  vic- 
tory.    C.   Walker.^ 


God  Demands,  Invites,  and  Entreats  the  Sinner, 
itnowing  and  trusting  in  Clirist  as  the  Sayiour 
from  Sin,  to  acknowledge  and  penitently  con- 
fess, and  to  turn  from  and  forsake  his  sin. 


This  is  the  burden  of  His  message  to  men  by  Moses  and  the 
Prophets,  by  Christ  and  His  Apostles.  Josh.  7  :  19.  Give 
glory  to  the  Lord,  and  make  confession  unto  Him.  III.  78. 
Jer.    13  :  16.  VIII.    457.  Ezek.    18  :  30.   Repent   and    turn 

yourselves  from  your  transgressions.   IX.  86.  Luke  13  :  3. 

Except  ye  repent,  ye  shall  perish.  Acts  17  :  20.  God  com- 
mandeth  all  men  to  repent.  2  Cor.  7  :  10.  Godly  sorrow 
worketh  repentance.  XI.  370-372.  For  full  treatment,   see 

Call  of  God,  pp.  45. 


500  -Siiv: 


He  pledges  forgiveness  and  remission  of  Sins  to 
every  penitent  soul  who  rests  upon  Christ's 
atoning-  Saci'iflce. 

This  theme,  too,  finds  expression  everywhere  in  the  utterances 
of  God  to  men,  and  the  happy  results  of  true  confession  are 
recorded  in  many  personal  experiences. 

Isa.  43  ;  25.  I,  even  I,  am  He  that  blotteth  out  thy  transgres- 
sions for  Mine  own  sake,  and  will  not  remember  thy  sins. 
Also  Isa.  44  :  22.  I  have  blotted  out  as  a  thick  cloud  thy  trans- 
gressions, for  I  have  redeemed  thee.  VIII.  232.  Ps.  103  :  3. 
Who    forgiveth    all    thy    sins.   V.    180,    181.  Ps.    130  :  4. 

There  is  forgiveness  with  Thee,  that  Thou  mayest  be  feared. 
V.  400-402.  1  John   1:9.    If  we  confess  our  sins.  He  is 

faithful  and  just  to  forgive,  and  to  cleanse  from  all  unright- 
eousness. XI.  683,  684.  Isa.  1  :  18.  Though  your  sins  be 
as  scarlet,  they  shall  be  white  as  wool.  VIII.  22-24.  Micah 
7  :  19.  Cast    all    their   sins   into   the   depths    of  the    sea. 

IX.  491.  Prov.  28  :  13.   He  that  confesseth  and  forsaketh 

his  sins  shall  have  mercy.  VI.  413.  Luke  9  :  2.  Thy  sins 
be  forgiven  thee. 

Illus.  Sin  confessed  and  forgiven  :  Ps.  32  :  1,  5.  IV.  237-242. 
Ps.  38  :  3-8.   IV.  286.  Ps.  41  :  4.   IV.  307.  Ps.  51  :  1-17. 

IV.    363-376.   III.    416-419.  Mercy     signally     exercised 

toward  Manassah.  VII.  376-379.  Even  external  mani- 
festation of  penitence  finds  some  return  from  God's  mercy. 
1  Kings  21  :  29.  VII.  141.  2  Chron.  12  :  7.   VII.  272,  273. 

[The  parable  of  the  sheep  was  to  illustrate  not  the  coming  of 
the  sheep  into  the  fold  of  the  shepherd,  but  the  satisfaction 
of  the  shepherd  in  the  recovery  of  his  sheep  ;  and  in  the 
story  of  the  prodigal  son,  the  thing  which  is  emphasized  is 
not  the  supreme  satisfaction  of  the  lost  boy  when  he  found 
himself  once  more  safely  housed  under  his  father's  roof,  but 
the  thing  to  be  emphasized  was  the  joy  of  that  father  that 
he  had  got  his  son  again.  The  thing  that  helps  us  ever- 
more is  the  discovery  of  God's  mind  and  heart,  of  Christ's 
interest  in  us,  of  the  Holy  Spirit's  love.    H,  C.  Madi'e.] 


Other  Ample,  Varied,  and  Exceedingly  Precious 
Passages 

Show  how  considerate  He  is  of  the  weaknesses  and  temptations 
of  the   returning   penitent,  and    how  tenderly  He  helps  the 


so  UL- WINNERS ;    SOUL-SAVINO.  501 

trusting  spirit  in  his  desire  and  purpose  of  utter  deliverance 
from  the  dominion  and  effects  of  sin. 

Ps.  103  :  13,  14.  Like  as  a  father  pitieth  his  children,  so  the 
Lord  pitieth  them  that  fear  Him.  For  He  knoweth  our 
frame  ;  He  remembereth  tJiat  we  are  dust.  V.  184.  James 
5  :  11.  The  Lord  x^  full  of  pity,  3.nA  merciful.  James  1  :  5. 
He  giveth  to  all  liberally,  and  upbraideth  not.  XL  620. 
1  Cor.  10  :  13,  God  is  faithful,  who  will  not  suffer  you  to  be 
tempted  above  that  ye  are  able  ;  but  will  with  the  te^nptation 
make  also  the  way  of  escape,  that  ye  may  be  able  to  endure  it  XI 
310.  Luke  22  :  31.  Satan  hath  desired  to  have  you,  that 
he  might  sift  you  as  wheat  ;  but  /  have  prayed  for  thee,  that 
thy  faith  fail  not.  Matt.  26  :  41.  Watch  and  pray  that  ye 
enter  not  into  temptation  ;  the  spirit  indeed  is  smiling,  but  the 
flesh  is  weak.  (This  said  Jesus  to  disciples  M^ho  slept  while 
He  was  in  anguish,  even  in  such  a  crisis  of  suffering  consid- 
erate of  and  excusing  their  lack  of  loving  sympathy.)  X.  513. 

Add  to  these  explicit  utterances  the  many  references  to  God 
as  full  of  compassion,  long-suffering,  and  tender  mercy : 
Ps.    86:15.  Ps.    111:4.  Ps.    112:4.  Ps.    145:8. 

Lam.  3  :  22.  Micah   7:19.         Luke   15  :  20.   His    father 

had  compassion  on   him,  and  ran  and  fell  on  his  neck,  and 
kissed  him.  Ex.  34  :  16.         Ps.  86  :  15.         2  Pet.  3  :  9,  15. 

The  Realization  of  the  Evil  of  Sin  Increasing 
with  the  Believer's  Progress  in  Sanctiiication. 

Illustrated  by  Paul's   self-estimate  expressed  in  the  order 
of  time.  1  Cor.  15:1  am  the   least  of  the  apostles, 

that  am  not  meet  to  be  called  an  apostle,  Eph. 
3  :  8.  Unto  me,  who  am  less  than  the  least  of  all  saints. 
1  Tim.  1  :  15.  Of  sinners  I  am  chief. 


SOUL-WINNERS;  SOUL-SAVING. 

In  the  rendering  of  service  or  help  to  men,  the  Master  is  the  perfect 
Exemplar  for  His  followers.  His  whole  earthly  ministry  consisted  in 
helpfulness  in  every  needful  form  of  service  ;  to  the  diseased  or 
broken  body  in  healing  and  restoring,  to  the  stricken  heart  in  sym- 
pathy, comfort,  and  rest,  to  the  ignorant,  darkened  mind  in  imparting 
truths  respecting  personal  and  social  elevation  and  well-being,  and 
especially  in  revealing  and   unfolding   the   knowledge  of  God,  the 


502  SOUL-WINNERS;    SOUL-SAVING. 

obligations  and  sanctions  of  Law,  the  facts  of  sin  and  condemnation, 
and  the  way  of  the  sinner's  return  to  God  to  be  received  again  to 
childship  and  fellowship  with  Him.  "I  am  among  you,"  He  said, 
"  as  One  that  serveth."  But  the  one  ultimate  highest  service,  to 
which  all  other  help  was  tributary,  that  which  He  ever  held  in  view, 
for  which  He  came  to  earth,  to  which  He  offered  Himself  a  voluntary 
sacrifice,  was  "to  seek  and  to  save  the  lost,"  to  give  eternal  life  to 
the  spiritually  "dead  in  sins."  So,  too,  for  all  the  immediate  ends 
of  man's  personal,  family,  and  social  elevation  and  well-being, 
according  to  the  measure  of  ability,  opportunity,  and  grace  given  him, 
the  believer  is  appointed  to  service.  But  to  him  also  the  highest 
exercise  of  Christian  service  is  found  in  heartfelt,  generous,  self- 
sacrificing,  and  persistent  efforts  to  save  the  souls  of  condemned  and 
dying  men.  For  this  Christlike  work  every  believer  finds  an  explicit 
commission  in  the  closing  injunction  of  the  Bible,  Rev.  22  :  17. 
A/id  he  that  Jieareth,  let  him  say,  Come  !  Hence  it  appears  that  the 
supreme  obligation  and  duty  of  the  Christian  believer  lies  in  Soul- 
Winning  and  Soul-Saving. 

The  passages  in  both  Testaments  which  relate  to  and  emphasize  the 
faithful  execution  of  this  high  commission  and  Divinely  assigned 
trust  are  few,  but  plain  and  impressive.  Prov.  11  :  30.  He  that 
winneth    souls    is    wise.    VI.   307.  Dan.    12  :  3.   They    that    turn 

many  to  righteousness  shall  shine  as  the  stars  forever  and  ever.  IX. 
324.  James  5  :  20.  He  which  converteth  a  sinner  (leadeth  him  to 
turn)  from  the  error  of  his  way  shall  save  a  soul  from  death,  and  shall 
cover  a  multitude  of  sins.  XI.  643.  Matt.   5  :  16.   Let  your  light 

shine  before  men,  that  they  may  see  your  good  works,  and  glorify 
your  Father  which   is  in  heaven.  Phil.  2  :  15.   Ye  shine  as  lights 

in  the  world,  holding  forth  the  word  of  life.  2  Cor.  3  :  3.  Ye  are 

an  epistle  of  Christ,  written  with  the  Spirit  of  the  living  God,  in  tables 
that  are  hearts  of  flesh. 

And  these  passages  are  confirmed  and  find  large  illustration  in  the 
urgent  and  tender  utterances  of  Psalmists,  Prophets,  and  Apos- 
tles. Ps.  34  :  8.  Oh,  taste  and  see  that  the  Lord  is  good.  IV.  253 
Ps.  66  :  16,  Come  and  hear,  and  I  will  declare  what  He  hath  done 
for  my  soul.   IV.  444,  445.  Personal  longing  expressed  by  Moses, 

Ex.  32  :  32.  Paul,  Rom.  10  :  1.  The  spirit  of  the  soul-seekers, 
Heb.  13  :  17.  They  watch  for  your  souls  as  they  that  shall  give 
account.  See  also  John  1  :  41,  45.  Andrew  bringing  Peter,  and 
Philip  bringing  Nathanael,  to  Christ.     See  Serving,  p.  482. 

[If  we  work  upon  marble,  it  will  perish  ;  if  we  work  upon  brass,  time 
will  efface  it  ;  if  we  rear  temples,  they  will  crumble  into  dust  ;  but  if 
we  work  upon  immortal  minds,  if  we  imbue  them  with  principles, 
with  the  just  fear  of  God  and  love  of  our  fellow-men,  we  engrave  on 
those  tablets  something  which  will  brighten  to  all  eternity.  Daniel 
Webster. 

We  need  to  cherish  in  our  own  hearts,  every  one  of  us,  the  enthusiasm 
which  the  early  missionaries  and  martyrs  felt  for  the  Gospel  of 
Christ  in  its  relation  to  individual  souls  as  well  as  to  communities  ; 


SOWING  AND  REAPING.  503 

the  enthusiasm  which  has  been  a  great  power  in  the  Church,  out  of 
which  came  the  revivals,  now  so  infrequent  and  far  from  being  spon- 
taneous ;  that  are  now  excited,  if  at  all,  only  or  chiefly  by  the  impact 
of  individual  minds  thoroughly  concentrated  on  those  they  address. 
We  need  to  have  this  enthusiasm  in  ourselves.  It  is  only  fire  that 
kindles  fire.  It  is  only  life  that  propagates  life.  It  is  only  spiritual 
energy  that  stirs  spiritual  energy  in  other  accessible  and  responsive 
souls.  We  need  to  be  "  pressed  in  the  spirit,"  as  Paul  was  ;  or,  if  any 
prefer  the  later  reading  and  rendering,  "impelled  by  the  Word," 
before  he  went  to  preach  at  Corinth  ;  to  have  these  fires  burning  in 
our  hearts  for  the  salvation  of  men,  and  their  conversion  unto  Him 
who  come  from  the  heaven  to  the  earth  to  uplift  and  redeem  them. 
R.  S.  Storrs.} 


SOWING  AND  REAPING. 

Conscious,  responsible  living,  before  God  and  among  men,  implies  man- 
ifold obligations  and  imposes  definite  duties,  toward  God,  toward 
men,  and  toward  the  moral  agent  himself.  Of  necessity,  therefore, 
the  whole  life-period  is  a  moral  sowing  and  reaping,  and  all  are 
sowers  and  reapers.  Hence,  the  wide  command,  Eccles.  11:6.  In 
the  morning  sow  thy  seed,  and  in  the  evening  withhold  not  thine 
hand.   VI.   509. 


Reaping  invariably  like  in  kind  to  the  Sowing. 

Gal.  6  :  7.  Whatsoever  a  man  soweth,  that  shall  he  reap.  XI.  410. 
2  Cor.  9  :  6,  10.  Soweth  sparingly,  .  .  .  bountifully,  shall  reap 
also.  XI.  377.  Hos.  8  :  V.  Sow  in  righteousness,  reap  accord- 
ing to  mercy.  IX.  365,  6.  Job  4  :  8.  They  that  plow  iniquity, 
and  sow  trouble,  reap  the  same.   VI.  36. 


Two  Diverse  Kinds  of  Sowing,  with  differing  but 
appropriate  Fruit. 

1.  To  God  and  Good.  Gal.  6  :  8.  He  that  sowetn  unto  the  Spirit 
shall  of  the  Spirit  reap  eternal  life.  2.  To  Self  and  Evil.  Gal. 
6  :  8.  He  that  soweth  unto  his  own  flesh  (to  himself)  shall  of 


504  SOWING  AND  HEAPING. 

the  flesh  reap  corruption.  XI.  411.  Prov.  1  :  31.  They  eat 
the  fruit  of  their  own  way.   VI.   240.  Prov.   22  :  8.    He  that 

soweth  iniquity  shall  reap  calamity.  Hos.  8  ;  7.  Have  sown 
the  wind,  reap  the  whirlwind.   IX.   360. 

[We  cannot  sin  against  others,  hurting  them  only  and  receiving 
no  hurt  to  ourselves.  We  are  not  merely  sowers  of  seed  in 
other  lives  ;  but  while  we  are  scattering  the  seed  in  the  field 
of  our  neighbor,  we  are  sowing  also  m  our  own  field.  There 
are  two  harvests.  He  that  corrupts  another  life  makes  his  own 
life  more  corrupt  than  before.  The  tempter  may  cause  the 
fall  and  ruin  of  another  soul,  but  the  evil  in  himself  has  be- 
come more  evil  in  his  doing  so.  Every  good  thing  we  do 
strengthens  the  good  that  is  in  us,  and  every  wrong  thing 
makes  the   wrong   in  us  worse,  more  dominant,     y.  K.  Aliller. 

*'  Shall  of  the  flesh  reap  corniptiojiy  There  is  a  bold  stroke  of 
irony  here.  Corruption  is  a  strange  word  to  apply  to  a  har- 
vest. You  will  observe,  too,  that  the  writer  passes  by  all  the 
more  immediate  and  agreeable  results  of  sowing  to  the  flesh, 
and  by  a  bold  leap  fastens  at  once  on  the  ultimate  and  abid- 
ing. No  word  of  the  jollity,  and  the  abandon,  and  the  jests, 
and  the  songs,  and  the  whole  whirlwind  of  pleasant  excite- 
ment which  accompanied  the  opening  of  the  revel  ;  all  that  is 
brushed  aside  as  if  unworthy  of  mention,  and  the  whole  atten- 
tion is  fastened  on  the  final  stage,  and  that  stage  is — corrup- 
tion.     W.  G.  Blaikie^^ 


Courage  and  persistent  fidelity  in    riglit  sowing 
surely  rewarded. 

Gal.  6  :  9.  Let  us  not  be  weary  in  well-doing  ;  for  in  due  season 
we  shall  reap,  if  we  faint  not.  XI.  411.  Ps.  126  :  .5,  6.  They 
that  sow  in  tears  shall  reap  in  joy.  Though  he  goeth  weeping, 
bearing  seed,  he  shall  come  again  with  joy,  bringing  his 
sheaves.  V.  382-385.  Prov.  11  :  18.  To  him  that  soweth 
righteousness  a  sure  reward.  VI.  303.  Isa.  32  :  20.  Blessed 
ye  that  sow  beside  all  waters.  VIII.  160.  James  3  :  18.  Fruit 
of  righteousness  sown  in  peace,  etc.  XI.  634. 


Every  man  a  Reaper  of  others'  Sowing,  and  a  Sower 
for  others'  Reaping. 

John  4  :  36,  37,  38.   One  soweth,  another  reapeth.  X.   105. 

Illustrative  Text:  John  12  :  24.  Except  a  grain  of  wheat 
fall  into  the  earth  and  die,  it  abideth  by  itself  alone  ;  but  if  it 
die,  it  beareth  much  fruit.  X.  440. 


SPEECH,    TONGUE.  505 

[One  principle  of  life  set  forth  in  this  text  is  to  expend  an  un- 
selfish energy  that  is  productive  of  great  fruit  ;  the  other  is  a 
selfish  conservation  that  produces  nothing.  Now  let  us  ask 
ourselves  whether  we  will  wrap  ourselves  up  in  the  mummy 
folds  of  our  selfishness  and  abide  alone,  or  whether  we  will 
make  our  life  the  expenditure  of  an  unselfish  energy  capable 
of  bearing  rich  fruit  for  our  God,  our  country,  and  our  fellow- 
men,  and  then  when  the  time  comes  that  God  appoints — drop 
in  the  ground  and  die.  Such  death  of  self  brings  rich  spiritual 
results.     F.  L.  Patton,\ 


SPEECH,  TONGUE. 


The  Tongue  (gift  of  speech)  man's  glory.  Ps.  57  :  8. 

IV.  402. 

Income  from  spoken  words.  Prov.  18:20.  VI.  355.  Death  and 
life  in  the  power  of  the  tongue.  Prov.  18  :  21.  VI.  356.  James 
3  :  8-10.  The  tongue  can  no  man  tame  ;  it  is  a  restless  evil. 
Therewith  bless  we  God,  and  therewith  curse  we  men  ;  out  of 
the  same  mouth  cometh  forth  blessing  and  cursing.   XI.  632. 


Referred  to  and  Characterized: 

1.  As  True,  Pure,  Helpful;  aud  Commended.  Prov- 
erbs: 10  :  11.  Mouth  of  righteous  a  fountain  of  life.  VI.  297. 
10  :  21,22.   Lips  of  righteous  feed  many,  p.  298.  12  :  18, 

19.   Tongue  of  wise  is  health.  Lip  of  truth  established 

forever,   p.  310.  12  :  22,   They    that    deal   truly    are    His 

delight,  p.  311.  12  :  25.   A  good  word  maketh  glad,  p.  311. 

15:1.  A  soft  word  turneth  away  wrath,  p.  330.  25  :  15. 
A  soft  tongue  breaketh  the  bone,  p.  401.  25  :  11.  A  word 
fitly  spoken,  p.  401.  15  :  23,  26.  A  word  in  season,  good, 

p.  333,  4.  Ps.   15:2,  3.   Speaketh  truth  in  his  heart.   IV. 

114,  5.  Ps.  37  :  30.   Mouth  of  righteous  speaketh  wisdom. 

IV.    282.  Isa.    50  :  4.   Sustain    with    words    him    that    is 

weary.  VIII.  263.  Illus.  Judges  8  :  2,  3.  III.  219.  Prov. 
31  :  26.  VI.  429.  Words  of  godly  noted,  recorded,  and 
remembered.   Mai.  3  :  16.  IX.  646,  7. 


500  SPEECH,    TONGUE. 

2.  As  False,  Hurtful  ;  and  Condemned.  Proverbs: 
12  :  22.  Lying  lips  an  abomination  to  the  Lord.  VI.  310. 
16  ;  27,  30.    Lips  a  scorching  fire,  p.  342.  17  :  20.   Perverse 

tongue  falieth  into  mischief,  p.  348.  18:8;  27  :  22, 
Words  of  a  whisperer,  p.  400.  25  :  18.  Maul,  sword,  sharp 
arrow,   p.  402.  26  ;  28.   Lying    tongue,  flattering    mouth, 

p.    406.  Idle    speaking.   Prov.     13  :  3.   VI.    312.  Ps. 

12  ;  2,  3.  With  flattering  lips  and  a  double  heart  they  speak. 
IV.  101.  Ps.  31  :  18.  Lying  lips.  IV.  232.  Ps.  120  :  2,  3. 
Lying  lips  and  deceitful  tongue.   V.  361,  2.  Rom.  3  :  13. 

With    their    tongues   used   deceit.  Eccles.  5  :  6.         Eph. 

5:4.  2  Tim.  3  :  2. 

[Backbiting  is  a  conjugation  of  evils,  and  is  productive  of 
infinite  mischiefs.  It  undermines  peace,  and  saps  the  foun- 
dations of  friendships  ;  it  destroys  families,  and  rends  in 
pieces  the  very  heart  and  vitals  of  charity  ;  it  makes  an  evil 
man  party,  and  witness,  and  judge,  and  executioner  of  the 
innocent.      Bis/iop  Taylor. 

Profane  speech  corrupts  and  depraves  the  heart.  It  casts 
God  and  everything  that  is  sacred  out  of  the  life.  Every 
oath  is  a  repeated  repudiation  of  God  for  good.  It  feeds 
the  passion  of  anger,  and  therefore  brutalizes.  It  weakens 
the  obligations  of  truth,  so  that  the  swearer  is  almost 
invariably  a  liar,  by  the  moral  law  that  vices  act  and  react 
on  each  other — just  as,  on  the  other  side,  virtues  act  and 
react  on  each  other.  Men  not  only  swear  because  they  are 
wicked,  but  they  are  more  wicked  at  heart  because  they 
swear.  There  is  a  tremendous  reversionary  power  over 
character  in  the  language  which  we  habitually  use.  Frivo- 
lous language  will  by  and  by  make  a  frivolous  nature.  The 
language  of  purity  and  nobleness  will  go  far  toward  making 
one  pure  and  noble.  And  so  the  language  of  devils  and  the 
damned  will  help  to  form  in  us  the  nature  of  devils  and  the 
damned.  Profanity  not  only  injures  those  who  indulge 
themselves  in  it  ;  it  injures  also  those  who  hear  it.  It  per- 
petuates and  strengthens  the  vice  in  others  who  already 
practise  it.  It  spreads  it  with  all  its  sinfulness  and  deprav- 
ing power  to  the  young  and  innocent.  It  shocks  and  wounds 
the  feelings  of  those  who  love  God  and  the  Saviour  whom 
others  blaspheme.  And  not  the  least  element  of  its  wicked- 
ness is  that  there  is  so  little  temptation  to  it.  There  are 
very  strong  temptations  in  the  way  of  personal  advantage 
to  theft  and  falsehood.  Intemperance  and  licentiousness 
have  the  excuse,  in  their  earlier  stages,  of  pleasure — in  their 
later  stages  of  an  imperious  and  well-nigh  resistless  physical 
appetite.  But  profanity  pleases  no  sense,  gratifies  no  pas- 
sion, brings  no  profit.  It  impairs  rather  than  increases  a 
man's  credibility — for  a  swearer's  word  is  always  at  a 
discount.      W.  R.  Taylor?^     See  Commandments,  p.  92. 


SPEECH,    TONGUE.  507 


Cautions  find  Counsels: 

Ps.  34  :  13.  Keep  thy  tongue  from  evil,  and  thy  lips  from  speaking 
guile.   IV.  255.  Prov.  10  :  19.    He  that  refraineth  his  lips  doeth 

wisely.    VI.  298.  Prov.  14  :  23.   Talk  of  lips  tendeth  to  penury. 

VI.  325.  Prov.  21  :  23.  He  that  keepeth  his  mouth  and  tongue 
keepeth  his  soul  from  troubles.  VI.  372.  Eccles.  10  :  12.  VI. 
505.  Eccles.    12  :  10.   Acceptable    vi^ords    of    truth.   VI.    522. 

Matt.  12  :  36,  37.  By  thy  words  justified  .  .  .  condemned.  X.  188. 
James  1  :  26.    Bridleth  not  his  tongue,  his  religion  vain.  Eph. 

5  :  4.    Foolish  talking  not  befitting  saints.   XI.  436.         Ps.  39  : 1. 

IV.  289.  Zech.  8  :  16.  Speak  truth  to  neighbor.  IX.  584. 
Eph.  4  :  15,  16,  25.  Speak  truth  with  neighbor.  XI.  429,  430,  433. 
1  Pet.  3  :  10.  Refrain  his  tongue  from  evil,  and  his  lips  that 
they  speak  no  guile.  Ps.  34  :  13.  IV.  255.  James  4  :  11. 
Speak  not  evil  one  of  another.  XI.  637,  8.  Eph.  4  :  29.  No 
corrupt  speech,  but  that  which  is  good  for  edifying.  XI.  434. 
James  1  :  19.  Slow  to  speak.  XI.  624.  Col.  4  :  6.  Let  your 
speech  be  always  with  grace,  that  ye  may  know  how  ye  ought  to 
answer  each  one.  XI.  483.  Titus  2  :  8.  Sound  speech  that 
cannot  be  condemned.  lUiis.  Mai.  2  :  6.  The  law  of  truth  was 
in  his  mouth.   IX.  631. 

Api>roi>riate  Petitions:  Ps.  19  :  14.  Let  the  words  of  my 
mouth  be  acceptable  in  Thy  sight.  IV.  158.  Ps.  119  :  172. 
Let  my  tongue  speak  of  Thy  word.  V.  356.  Ps.  141  :  3.  Set 

a  watch,  O  Lord,  before  my  mouth  ;  keep  the  door  of  my  lips. 

V.  456,  7. 

[Use  your  gift  of  speech  to  give  comfort,  joy,  cheer,  and  hope  to  all 
about.  Use  it  to  encourage  the  weary  and  disheartened,  to 
warn  those  who  are  treading  in  paths  of  danger,  to  inspire  the 
lethargic  and  indolent  with  high  and  holy  motives,  to  kindle  the 
fires  of  heavenly  aspiration  on  cold  heart-altars.     J.  R.  Miller. 

To  be  a  good  talker,  to  be  a  clever  jester,  to  be  a  pungent  story- 
teller, to  be  a  desired  element  in  general  conversation,  these 
things  have  become  an  ambition,  an  aim  and  goal  of  life,  just  as 
others  have  found  it  in  riches  or  in  honors.  Pride  may  come — 
and  vanity — and,  alas  !  charity  may  not  come  here.  It  comes 
not,  or  it  stays  not,  where  scandal  is  ;  where  discussion  of  other 
men's  matters,  other  men's  conduct,  other  men's  characters  is  ; 
where  idle  tales,  purposeless  at  best,  probably  but  one  third 
true,  more  than  possibly  false  to  the  core,  are  retailed,  com- 
mented upon,  laughed  over,  though  the  appearance  of  the 
person  discussed  would  instantly  silence  and  abash  the  loudest  ! 
These  things  are  the  unchristian  use  of  society.  But  in  all 
watchings  against  evil  there  should  be  a  positive  striving  after 
good.     It  is  not  by  encountering  our  enemies  in  detail  that  we 


508  STRIFE;    CONTENTION. 

best  overcome  them,  whether  in  speech  or  in  life.  Let  the 
negative  have  its  positive.  Let  a  high  aim  and  a  Christian 
motive  go  with  us  into  society,  and  we  shall  not  be  there  like 
men  armed  for  self  defense  or  chained  against  offending,  but 
rather  as  free  and  large-hearted  friends  fearing  no  evil,  because 
God  is  with  them.     C.  J.  Vaughan. 

The  sins  of  the  tongue  all  point  to  the  necessity  and  profit  of  self- 
mastery.  So  evident  and  so  important  did  this  appear  to  James 
that  it  occurs  again  and  again  in  his  epistle.  "  In  many  things 
we  all  stumble,"  he  writes.  "If  any  stumble  not  in  word,  the 
same  is  a  perfect  man,  able  to  bridle  the  whole  body  also."  If 
this  confession  of  failure  and  magnifying  of  the  office  of  the 
tongue  seem  exaggerated,  let  any  one  sit  down  quietly  and  think 
of  the  sins  and  cruelties  of  human  speech.  The  careless  words 
which  no  repentance  can  call  back  again,  the  rash  promises 
which  it  has  cost  us  so  much  to  fulfill,  the  expression  of  the 
lower  nature  which  has  shamed  the  higher,  the  confessions  of 
evil  and  yieldings  to  falsehood,  the  hot  and  angry  words  which 
sober  thought  condemned — these  are  some  of  the  perils  of  the 
tongue. 

On  the  other  hand,  like  most  of  the  uses  of  the  world  which  turn 
so  easily  to  evil,  the  tongue  may  be  the  instrument  of  great  and 
lasting  good.  "Therewith  bless  we  the  Lord  and  Father."  If 
we  can,  by  God's  grace,  hold  it  to  blessing,  there  is  no  better 
testimony  to  the  indwelling  of  God's  Spirit  in  a  human  soul 
than  righteous,  considerate,  modest,  truthful  speech.  The  faith- 
ful Christian's  manner  of  words  as  well  as  of  life  already  has 
the  mark  of  heaven's  purity  and  truth  upon  it.  Speaking  the 
truth  in  love,  men  trust  him.  Seeking  not  his  own,  men  come 
to  speak  unselfishly  in  his  presence.  Considering  others,  they 
in  turn  become  considerate.  Cherishing  no  resentments,  he 
awakens  no  angry  feelings.  Such  a  Christian  self-control  is  not 
easily  attained,  but  it  is  worth  striving  for,  and  by  God's  help  it 
is  not  out  of  reach.      Congregationalist.'\ 


STRIFE  ;  CONTENTION. 


Causes  of  Strife. 


Prov.  10  :  12.  Hatred  stirreth  up  strifes.  VI.  297.  Prov.  13  :  10. 
By  pride  Cometh  contention.  VI.  :114.  Prov.  15:18.  A  wrath- 
ful man  stirreth  up  contention.  Prov.  29  :  22.  Prov.  30  :  33. 
The  forcing  of  wrath  bringeth   forth   strife.   VI.  425.  Prov. 


STRIFE;    CONTENTION.  509 

16  ;  28.  A  froward  man  soweth  strife.  Prov.  26  :  21.  A  con- 
tentious man  inflames  strife.  VI.  406.  Prov,  28  :  25.  A  greedy 
spirit  stirreth  up  strife. 


Elements  and  Company  of  Strife. 

Prov.  17  :  19.  He  loveth  transgression  that  loveth  strife.  VI.  348. 
Prov.  22  :  10.  Cast  out  the  scorner  and  contention  shall  go  out. 
Prov.  23  :  29,  30.  Who  hath  contentions.  They  that  tarry  long 
at  the  wine.  VI.  391.  Prov.  26  :  20.  Where  there  is  no  w^his- 
perer,  contention  ceaseth.  VI.  406.  Rom.  2  :  8.  Them  that 
are  contentious  do  not  obey  the  truth,  but  obey  unrighteousness. 
2  Cor.  12  :  26.  Strifes,  envyings,  wrath,  seditions,  heresies. 
Gal.  5  :  20.  Works  of  the  flesh  areuncleanness,  idolatry,  sorcery, 
enmities,  strife,  jealousies,  wraths,  factions,  revellings  and  such 
like.  1  Tim.  6  :  4.  Disputes  of  words  whereof  cometh  envy, 
strife,  railings,  evil  surmisings.  James  3  :  14,  16.  Where  envy- 
ing and  strife  is,  there  is  confusion  and  every  vile  deed. 


Counsels  concerning  Strife. 

Prov.  20  :  3.  It  is  an  honor  to  cease  from  strife.  Prov.  17  :  14. 
The  beginning  of  strife  is  as  when  one  letteth  out  water  ;  there- 
fore leave  off  contention  before  there  be  quarrelling.  VI.  347. 
Phil.  2  :  3.  Let  nothing  be  done  through  strife  or  vain-glory. 
Col.  3  :  13.  Forbearing  one  another  and  forgiving  one  another, 
if  any  man  have  a  quarrel  against  any.  Titus  3  :  9.  Shun 
foolish  questions  and  strifes  about  the  law. 


Subjects  of  Justifiable  Contention. 

James  3  :  17.  The  wisdom  that  is  from  above  is  first  pure,  then 
peaceable,  full  of  mercy  and  good  fruits. 

Jude  3.  I  was  constrained  to  write  unto  you  exhorting  you  to  con- 
tend earnestly  for  the  faith  which  was  once  delivered  unto  the 
saints. 

[The  faith  is  not  on  the  defensive  but  on  the  aggressive.  It  is  the 
enemy  who  are  put  to  their  wits'  end  for  defenses  wherever  the 
truth  is  faithfully  preached.  Jesus  Christ  is  the  world  con- 
queror, and  whoever  marches  under  His  banner  is  marching  to 
victory.  The  New  Testament  writers  knew  little  or  nothing  of 
apologetics,  because  they  never  had  any  use  for  them.  Their 
province  was  to  assail  the  strongholds  of  the  powers  of  darkness, 
not  to  defend  against  them.  The  Captain  of  our  salvation  has 
never  been  shut  up  in  a  besieged  city.      W.  C.  Gray.] 


610  TABERNACLE;    TEMPLE;    SYNAGOGUE. 


TABERNACLE;    TEMPLE;    SYNAGOGUE. 

Tabernacle  and  Temple  were  identical  in  their  details  of  outward  wor- 
ship, the  material  and  structure  of  the  Temple  being  better  adapted 
to  permanence.  The  Building,  with  its  Court,  was  furnished  with 
the  external  media  suited  to  a  typical  worship.  In  the  Court,  were 
the  Altar  of  Burnt-offering  for  sacrifices,  and  the  Laver  for  purifica- 
tions. In  the  Building  were  the  Table  of  Shew  Bread,  the  Candle- 
stick, and  the  Altar  of  Incense.  These  were  in  the  outer  apartment, 
accessible  to  the  priesthood.  In  the  inner  chamber  was  the  Ark 
with  its  golden  cover,  called  the  Mercy  Seat,  above  which  on  either 
end  were  the  Cherubim,  and  between  the  Cherubim  shone  the  Glory, 
which  represented  the  Present  and  Visible  Jehovah.  These  media 
of  worship  were  ministered  by  an  appointed  Priesthood,  with  an 
High-Priest,  who  alone  ministered  in  the  Holy  of  Holies  once  in  the 
year. 

The  full  interpretation  of  the  meaning  of  the  Tabernacle  and  Temple 
service  is  furnished  by  the  writer  to  the  Hebrews  in  the  ninth  chap- 
ter. He  declares  that  the  service  "  was  a.  figure  for  the  time  then  pres- 
ent,'' vs.  9,  and  that  "the  holy  places  made  with  hands  are  figures 
of  the  true"  vs.  24.  And  he  presents  in  clear  detailed  statements 
the  spiritual  truths  designed  to  be  conveyed  by  these  figures.  Only 
by  the  careful  study  of  this  whole  chapter,  in  connection  with  the 
ritual  recorded  by  Moses,  can  the  New  Testament  believer  fully  ap- 
prehend the  Divine  Redemption  wrought  by  Christ  for  human 
salvation. 

To  aid  the  reader  in  this  vital  study,  we  here  note  the  Old  Testament 
references  and  points  of  special  information  and  interest. 


Structure,  Meaning,  and  Design  of  the  Tabernacle ; 
its  Symbolism  and  Types.  II.  289-296. 

Furniture  :  Ark  and  Mercy-Seat,  Table,  Candlestick,  Altar  of  In- 
cense.  II.  296-305. 

Offerings  for  its  Service  :  Beaten  Oil,  Atonement  money,  Incense, 
Anointing  Oil.    II.  308-311. 

Its  Court  :  Altar  of  Burnt-Offering,  Laver,  Pillars,  and  Hangings. 
II.  302-316. 

Its  Ministry,  Priests,  Priestly  Garments,  and  Service.  II.  318-326. 


TABERNACLE ;    TEMPLE;    SYNAGOGUE.  511 

Temple  of  Solomon.  III.  533-546. 

Structure,  Courts,  and  Furniture  ;  Uses  and  Significance.  III.  564- 

572.   VII.  618-625. 
Its  Ritual  ;  Significance  to  the  thoughtful  Israelite.   III.  573,  574. 
Influence  of  the  Temple  and  its  Service  upon  the  Religious  Life  of 
the  People.  III.  627. 

Temple-Service  Superseded  by  the  Synagogue.  III.  563. 
X.  110. 

[  T/ie  church  is  a  spiritual  temple,  of  which  Christ  is  the  chief  corner- 
stone.    The  whole  universe  is  in  a  sense  the  temple  of  God  :  He 
fills  it  with  His  presence.     The  heaven  and  the  heaven  of  heavens 
cannot  contain  Him  ;   He  inhabiteth   eternity.     Yet  He  vouch- 
safed  to  manifest  His   presence  in   the  ancient  temple — it  was 
"  the  habitation  of  His  house,  the  place  where  His  honor  dwelt." 
But   that  temple   was  the   figure  of  a  holier  temple.     God  is  a 
Spirit  ;  His    temple    in    the    highest   sense  must  be  a  spiritual 
house.     It  is  built  up  of  living  stones,  Christian  men  and  women, 
living  with  the  life  of  Christ,  who  come,  drawn  by  the  attracting 
force  of  love,  to  the  one  living  Stone,  which  was  once  disallowed 
of  men,  but  is  chosen  of  God  and  precious,  range  themselves,  or 
.      rather  are  built  up  by  the  power  of  the  Holy  Spirit,  as  chosen 
stones   upon   the  one  Stone  first  chosen,  which  is  at  once  the 
Foundation  on  which  the  building  rests,  and  the  chief  Corner- 
stone that  holds  the  walls  together,  so  that  the  whole  building, 
fitly  joined  and  compacted  in  all  its  parts,  groweth  unto  a  holy 
temple  in  the  Lord.     The  whole  building  is  a  temple  ;  so  in  a 
true  sense  is  each  living  stone  therein,  for  the  bodies  of  Chris- 
tians are  temples  of  the  Holy  Ghost  (1  Cor.  6:19);  but  in  the 
fullest  sense  the  whole  Christian  Church  is  the  spiritual  temple 
of  God — it  is  a  corporate  unity,  knit  and  framed  together  into 
one  building  by  the  chief  Corner-stone,  the  principle  of  unity  on 
which    it    rests,  which  binds    its    various    parts    in    one    whole. 
And  God   dwelleth   in  this   temple,  which  is  the  holy  Catholic 
Church,  the  whole  congregation  of  Christian   people    through- 
out the  world.     For  this  temple  is  very  precious  in  His  sight ; 
each  living  stone  is  precious,  and  precious  above  all  price  is  the 
chief    corner-stone   which    holds    all  together.     "  For  this  pur- 
pose  chiefly   did    He    make    the    world,    that    in    it    He  might 
raise  the  spiritual   building   for    Himself  to    dwell    in    forever. 
And  from  eternity  He  knew  what  the  dimensions  and  frame  and 
materials  of  it  should  be.     The  continuance  of  this  present  world, 
as  now  it  is,  is  but  for  the  service  of  this  work,  like  the  scaf- 
folding about  It  ;  and    therefore,    when    the    spiritual    building 


513  TEMPTATION. 

shall  be  fully  completed,  all  the  present  frame  of  things  in  the 
world  and  in  the  Church  itself  shall  be  taken  away,  and  appear 
no  more."     Leight07i.\ 


TEMPTATION,   Heb.  and   Gr.,  Trying,  Testing,  Proving. 
Tempter,  applied  to  Satan. 

Two  diverse  uses  and  intents  :  I.  As  predicated   of  God.     II.  As 
referring  to  Satan  and  Evil  men. 

I.  As  predicated  of  God,  the  single  use  and  intent 
of  temptation  is  tlie  trying  and  testing  of 
tlie  moral  and  spiritual  nature  for  good,  for 
supreme  results  of  profit  and  blessedness,  that 
the  tried  and  proved  soul  may  finally  receive 
abiding  approval  and  reward. 

Temptations,  or  Trials,  of  every  sort,  from  every  source  and 
agency,  through  adversity  and  pain  or  prosperity  and 
pleasure,  from  Providential  law  or  abundance,  from  good 
or  evil  spirits  and  men,  all  are  appointed  of  God  for  moral 
discipline,  training,  and  culture.  If  humbly  accepted  and 
stedfastly  endured,  they  exercise,  develop,  and  strengthen 
faith,  patience,  obedience,  and  love.  And  they  find  a  rich, 
satisfying  return  when  the  probation-period  is  complete. 
These  points  are  abundantly  indicated  in  both  Testa- 
ments. Note  carefully  :  The  trying  or  testing  is  not  of 
obedience  to  law  (that  test  was  applied  only  to  Adam  before 
the  Fall),  but  of  the  truth  and  strength  of  faith  or  trust  in  God. 
James  1:3.  1  Pet.  1  :  6,  7. 

God  tempts,  tries,  in  order  to  test,  prove,  and 
bless.     Gen.  22  :  1.  God  did    tempt    (prove)    Abraham. 

I.  386,  7.  2  Chron.  32  :  31.  God  left  (Hezekiah)  to  try 
him.   VII.  354,  5.         Ex.  16  :  4.  That  I  may  prove  them. 

II.  69.  Deut.  8  :  2.  Humble  thee  to  prove  thee.  II. 
647,  8.  Job  23  :  10.  When  He  hath  tried  me,  I  shall 
come  forth  as  gold.  VI.  134,  5.  Ps.  11  :  4,  5.  The  Lord 
trieth  the  righteous.  IV.  97,  8.         Ps.  26  :  2.    Prove  me  ; 


TEMPTATION.  513 

try  my  reins  and  heart.  IV.  201.  Ps.  66  :  10.  Thou  hast 
proved,  tried  us  as  silver.  IV.  443,  4.  Ps.  139  :  23.  Try 
me.  V.  449-452.  Jer.  12  :  3.  Triest  mine  heart  toward 
Thee.  VIII.  453.  1  Thes.  2  :  4.  God  who  proveth  our 
hearts.  XI.  487.  John  6  :  6.  He  said  to  prove  him.  X. 
243,  4.  In  His  trying  God  is  ever  considerate  and  helpful. 
Ps.  103  :  14.  He  remembereth  that  we  are  dust.  V.  184. 
Matt.  26  :  41.  The  spirit  willing,  but  the  flesh  weak.  X. 
514.  1  Cor.  10  :  13.  God  is  faithful,  who  will  not  suffer 
you  to  be  tempted  above  that  ye  are  able  ;  but  will  with 
the  temptation  make  also  the  way  of  escape,  that  ye  may 
be    able    to  endure   it.   XI.  310.  Heb.  2  :  18.   Able  to 

succor  them  that  are  tempted.  XI.  563.  2  Pet.  2  :  9. 
The  Lord  knoweth  how  to  deliver  the  godly  out  of  temp- 
tation. Jude  24.  Able  to  guard  you  from  stumbling. 
XI.  711.  Rev.  3  :  10.  Will  keep  thee  from  the  hour 
of  temptation.  XI.  733,  Illus.  Luke  22  :  31,  32.  I  have 
prayed  for  thee.  John  17  :  15.  I  pray  that  Thou  shouldest 
keep  them  from  the  evil  one.  X.  509. 

Gain  and  Blessing  from  Temijtation.  (Trial  or 
Testing  of  faith.  See  XI.  646,  vs.  6.)  James  1  :  2,  3. 
Count  it  all  joy  when  ye  fall  into  manifold  temptations 
(trials)  ;  knowing  that  the  trying  of  your  faith  worketh 
patience.  XI.  617,  619.  1  Pet.  1  :  6,  7.  Now,  for  a  little 
while,  ye  have  been  put  to  grief  in  manifold  temptations, 
that  the  trial  of  your  faith  might  be  found  unto  praise 
and  glory  and  honor  at  the  appearing  of  Jesus  Christ. 
XI.  646,  7.  Rom.  5  :  3,  4.  Rejoice  in  tribulations,  know- 
ing that  tribulation  worketh  patience,  and  patience,  pro- 
bation (proof),  and  probation,  hope.  XL  215,  6.  Acts 
14  :  22.  Through  many  tribulations  we  must  enter  into 
the  Kingdom  of  God.  XL  100.  Illus.  2  Cor.  12  :  7-10. 
XL  385-387.  James  1:12.  Blessed  the  man  that  endureth 
temptation,  shall  receive  the  crown  of  life.  XL  621. 


II.  As  referring  to  and  charged  upon  Satan,  evil 
spirits  and  men,  Temptation  or  Trying 
means,  and  intends  only  enticement  to 
moral  evil  or  sin,  with  its  ultimate  conse- 
quences of  misery  and  remorse. 

Temptations  that  look  toward  and  prompt  to  evil  or  sin 
find  their  appeal  and  motive  force  in  our  own  native 
cravings,  "  desires  of  the  flesh  and  of  the  mind"  (Eph.  2  :  3), 
enticing  us  to   forget  and  making  us  blind  and  deaf  to 


514  TEMPTATION. 


reason,  conscience,  and  known  duty  to  God  and  man.  The 
matter  of  these  temptations  consists  in  various  baits  pre- 
sented through  the  world  and  worldly  living  to  the  senses 
and  the  mind,  the  lower  and  higher  cravings  of  the  self- 
centered  nature.  These  cravings  are  briefly  summarized 
in  1  John.  2  :  16  :  The  lust,  or  desire,  of  the  eye,  the  lust 
of  the  flesh,  and  the  vain-glory  of  life.  They  include  all 
self-ambitions  and  thirsts  :  for  knowledge  and  culture,  for 
place  and  power,  for  riches,  and  for  indulgence  of  bodily 
appetites.  They  find  complete  illustration  in  the  testing 
and  failure  of  the  first  created  pair  by  God.  The  principle 
on  which  their  test  was  based  and  justified  is  suggested  by 
the  single  Divine  prohibition  of  Gen.  2  :  16.  Of  the  tree 
of  the  knowledge  of  good  and  evil  thou  shalt  not  eat. 
See  Vol.  I.  169-174.  The  full  force  and  strain  of  the  actual 
trial  is  shown  in  the  threefold  appeal  noted  Gen.  3  :  5,  6. 
The  tree  was  good  for  food,  a  delight  to  the  eyes,  and  to 
be  desired  to  make  one  wise.  These  points  had  been 
alluringly  urged  and  skillfully  enforced  by  the  Arch- 
Tempter  Satan,  See  Angels  (Satan).  Thus  the  woman 
soul  stood  for  a  brief  period  between  two  Agents  of  trial 
and  testing,  One,  the  pure,  loving,  beneficent  God,  seeking 
and  bringing  to  bear  every  highest  motive  and  appeal  to 
continued  obedience,  holiness,  and  blessedness  ;  the  other 
a  malignant,  hating,  altogether  evil  spirit,  insidiously 
falsifying  every  truth  and  fact  of  her  relation  to  God  and 
of  the  immediate  and  eternal  results  of  her  impending 
choice,  that  he  might  entice  her  to  the  fatal  act  of  diso- 
bedience and  sin,  with  its  misery  and  ruin.  The  testing 
of  God,  devised  in  wisdom  and  purposed  in  love,  failed  of 
its  end  by  reason  of  the  unbelief  and  self-will,  the  self- 
direction  and  self-indulgence  of  Adam  and  Eve.  There- 
fore they  believed  Satan  rather  than  God  ;  they  desired 
evil  and  rejected  God.  See  Vol.  I.  176-183,  The  genesis 
and  issue  of  their  sin,  as  that  of  every  sinner  since,  is 
sententiously  stated  in  James  1  :  14,  15.  Each  man  is 
tempted  when  he  is  drawn  away  of  his  own  lust  (desire) 
and  enticed.  Then  the  lust,  when  it  hath  conceived 
(through  union  with  the  will),  beareth  sin,  and  sin,  when  it 
is  fullgrown,  bringeth  forth  death.  XI.  622,  3, 
[Graphic  beyond  power  of  an  amending  touch  is  the  form 
in  which  the  Eden  story  puts  the  cause  and  consequences 
of  temptation.  The  fruit  forbidden  seems,  under  the  sug- 
gestion of  temptation,  to  be  good  for  food,  to  be  pleasant 
to  the  eyes,  and  to  be  desired  to  make  one  wise.  So 
temptation  has  painted  and  gilded  for  all  time.     £ehreftds.~\ 

Other  Illustrations— Temptings  of  Satan.     Job 

1:6-12;       2  : 1-7,  VI.  17-21,  23-26.       Judas,  John  13  :  27. 


TEMP  TA  TIOK.  5 1 5 

X.   471,    473.         Ananias.    Acts    5  :  3.  XI.  S7.  Wicked 

prophets  as  tempters.  Ezek.  13  :  10-16.  IX.  62,  3.  Israel 
tempting  God.  Ps.  78  :  18,  41,  56.  V.  44.  Ps.  95  :  9. 
V.  143.  Pharisees  tempting  Christ.  Matt.  22  :  18,  35. 
See  James  1  :  13.  XI.  622,  3, 


Cautious  aud  Counsels. 

Prov.  1  :  10,  15.  If  sinners  entice  thee,  consent  thou  not.  Walk 
not  thou  with  them.   VI.  237.  1   Cor.   10  :  12.  Let  him  that 

thinketh  he  standeth  take  heed  lest  he  fall.  XI.  309,  310. 
2  Cor.  13:5.  Try  your  own  selves,  whether  ye  be  in  the  faith  ; 
prove  your  own  selves.  XI.  388-390.  Gal.  6:1.  If  a  man  be 
overtaken  in  a  trespass,  restore  such  in  a  spirit  of  meekness, 
looking  to  thyself,  lest  thou  also  be  tempted.  XI.  409,  410. 
Matt.  26  :  41.  Watch  and  pray  that  ye  enter  not  into  temptation. 
X.  513.  (Note  the  differing  expressions,  "  overtaken  in"  [above], 
"fall  into"  [James  1  :  2]  unwittingly  and  'V///<';- into"  temptation, 
knowingly  and  willfully.)  Appropriate  Petitions.  Matt.  6:13. 
X.  159  and  Luke  11  :  4.  X.  327.  Lead  us  not  into  temptation. 
Ps.  19  :  12,  13.  Keep  back  Thy  servant  from  presumptuous 
sins.   IV.  156-158.  Ps.  141  :  4.   Incline   not   my   heart   to  any 

evil  thing.  V.  457.  Ps.  119  :  37.  Turn  away  mine  eyes  from 
beholding  vanity.   V.  303. 

Peter's  touching  entreaty  merits  our  earnest  consideration.  1  Pet. 
4  :  12.  Beloved,  think  it  not  strange  concerning  the  fiery  trial 
which  Cometh  upon  you  to  prove  you,  as  though  a  strange 
thing  happened  unto  you  ;  but  inasmuch  as  ye  are  partakers  of 
Christ's  sufferings,  rejoice.   XI.  664. 


How  to  Neutralize  the  Force  of  Temptation. 

By  Direct  Determined  Resistance  of  tlie  Will. 

James  4  :  7.  Resist  the  devil,  and  he  will  flee  from  you.  XI.  637. 
Matt.  5  :  29,  30.  If  thy  right  eye  (or  hand)  causeth  thee  to 
stumble,  pluck  it  out  and  cast  it  from  thee.   X.  152.  Eph. 

6  :  13-16.  Take  up  the  whole  armor  of  God,  that  ye  may  be  able 
to  stand  in  the  evil  day,  and  having  done  all,  to  stand.  Stand 
therefore,  having  girded  your  loins  with  truth,  and  having  put 
on  the  breastplate  of  righteousness,  withal  taking  up  the  shield 
of  faith,  wherewith  ye  shall  be  able  to  quench  the  fiery  darts 
of  the  evil  one.  And  take  the  helmet  of  salvation,  and  the 
sword  of  the  Spirit,  which  is  the  Word  of  God  ;  with  all  prayer 
and  supplication  in  the  Spirit,  and  watching  thereunto  in  all 


516  TEMPTATION. 

perseverance.  XI.  443.  1  Cor.  16  :  13.  Watch  ye,  stand  fast 
in  the  faith,  quit   you  like-  men,  be  strong.   XI.  344.  Phil. 

4  :  1.  Stand  fast  in  the  Lord.  lihis.  Job  31  :  1.  I  made  a  cov- 
enant with  mine  eyes,  VI.  161.  1  Cor.  9  :  27.  I  keep  under 
(buffet)  my  body,  and  bring  it  into  bondage.  XI.  307. 

By  Pre-occupation  of  all  the  Faculties  with  High 
Themes,  Elevated  Aflfections,  and  Ennobling  In- 
terests and  Occupations. 

By  giving  tht  mind  to  thought  and  study  of  God  in  His  nature, 
works,  and  ways  and  to  right  and  helpful  methods  of  living 
and  acting.  By  engaging  the  heart  in  the  interests  of  God 
and  man.  And  by  exercising  the  will  in  corresponding  acts 
of  obedience  to  God,  and  of  kindly  and  loving  deeds  to  men. 


Deliverance  from  Temptation,  Through  the  Armor 
of  Ood,  By  tlie  Power  of  God. 

Study  the  revelation  by  Paul  in  that  wonderfully  full  and 
instructive  passage,  Eph.  6  :  10-18.  In  the  soul's  ceaseless 
wrestle  with  tempters  and  temptations,  its  part  consists  in 
putting  on  and  persistently  using  the  armor  Divinely  provided, 
and  so  withstanding  and  standing  through  the  ever-present 
and  ever-acting  might  of  God,  Over  the  defensive  armor  the 
tempted  soul  is  bidden  to  present  the  shield  of  faith,  upon 
which  may  be  quenched  the  fiery  darts  of  the  wicked  ;  and  the 
sword  of  the  Spirit,  which  is  the  Word  of  God.  With  the  Word 
the  Master  met  and  repelled  the  appeals  of  the  Tempter.  "  It 
is  written,"  He  said  in  reply  to  each  of  the  three  forms  of 
temptation.  Of  the  armor,  defensive  and  offensive,  another 
weapon,  a  vital  condition  of  overcoming  in  the  conflict,  is 
Prayer,  or  Looking  to,  and  Reliance  upon  God.  "  With  all 
prayer  and  supplication  praying  at  all  seasons  in  the  Spirit." 
This  is  ensured  to  the  faithful,  warring  believer  in  the  large 
promise  (referred  to  above)  that  "  God  will  not  suffer  you  to  be 
tempted  above  that  ye  are  able  ;  but  will  with  the  temptation 
make  also  the  way  of  escape,  that  ye  may  be  able  to  endure 
it."   1  Cor.  10  :  13. 

[Prayer  does  not  directly  take  away  trial  or  its  pain,  any  more 
than  a  sense  of  duty  directly  takes  away  the  danger  of  infec- 
tion ;  but  it  preserves  the  strength  of  the  whole  spiritual  fiber, 
so  that  the  trial  does  not  pass  into  temptation  to  sin.  A 
sorrow  comes  upon  you.  Omit  prayer,  and  you  fall  out  of 
God's  testing  into  the  devil's  temptation  ;  you  get  angry,  hard 
of  heart,  reckless.     But  meet  the  dreadful  hour  with  prayer, 


TUEOCRAGT-THEOPHANIES-TRUTH,   OR  TRUTHFULNESS.  517 

cast  your  care  upon  God,  claim  Him  as  your  Father,  though 
He  seem  cruel,  and  the  degrading,  paralyzing,  embittering 
effects  of  pain  and. sorrow  pass  away,  a  stream  of  sanctifying 
and  softening  thought  pours  into  the  soul,  and  that  which 
might  have  wrought  your  fall  but  works  in  you  the  peaceable 
fruits  of  righteousness.  You  pass  from  bitterness  into  the 
courage  of  endurance,  and  from  endurance  into  battle,  and 
from  battle  into  victory,  till  at  last  the  trial  dignifies  and 
blesses  your  life.  The  answer  to  prayer  is  slow  ;  the  force  off 
prayer  is  cumulative.  Not  till  life  is  over  is  the  full  answer 
given,  the  whole  strength  it  has  brought  understood.  Stopford 
Brooke.  ] 


THEOCRACY.     II.  127-133.     See  Kingdom  of  God,  p.  256. 


THEOPHANIES.      "Jehovah,"  "Angel  of  Jehovah."     Manifestations  of 
Jehovah-Jesus. 

Unto  Abraham.     Gen.  12:  7.    I.  296.  Gen.  13:  16.   I.   310.  Gen. 

16  :  7.    I.   331,  334-337.  Gen.  18  :  1,  2.    I.  351,  353.  Gen.  21  :  17. 

I.  381.  Gen.  22  :  11.  I.  392.  To  Isaac.  Gen.  26  :  1.  To  Jacob. 
Gen.  28  :  13  ;  13  :  35  ;  35  :  9-11  ;  48  :  16.  I.  542.  To  Moses. 
Ex.  3  :  2-6.    I.   583,  4.          Ex.    23  :  20,    21.    II.    232.           Ex.  33  :  12-18. 

II.  258,  259.  To  Joshua.  Josh.  5  :  13-15.  III.  58,  9.  At  Bochim. 
Judges  2  :  1.  III.  164.  To  Gideon.  Judges  6  :  11,  12.  HI.  209.  To 
Manoah's  Wife.  Judges  13  :  3.  HI.  235,  6.  Referred  to.  Isa.  63  :  9. 
VII.  366,  7.  Zech.  3  :  1.  IX.  560,  also  552.  Mai.  3  :  1.  IX. 
636,  7. 


TRUTH,   or  TRUTHFULNESS.     Gr.,  Alethea. 

The  word  is  used  in   two   senses.     Objectively  and   predominantly,  as 
signifying  the  True  Word  of  God — that  is,  the  Revelation  of  God  to 


518  TRUTH,  OR  TRUTHFULNESS. 

men.  Here  we  refer  to  its  subjective  meaning,  truthfulness,  as  applied 
to  the  character,  the  speech,  and  the  acting  of  men.  The  Scripture 
reference  is  threefold  : 

1.  Truth  on  the  Lips. 

Prov.  12  :  17,  19.  He  that  uttereth  truth  shevveth  forth 
righteousness.  The  lip  of  truth  shall  be  established  for- 
ever. VI.  310.  Mai.  2  :  6.  The  law  of  truth  was  in  his 
mouth.  IX.  631.  Eph.  4:  25.  Speak  truth  to  neighbor. 
XI.  433. 

2.  Truth  in  the  Heart. 

Ps.  51  :  6.  Thou  desirest  truth  in  the  inward  part.  IV.  3*70. 
Ps.  15  :  2.  He  speaketh  truth  in  his  heart.  IV.  114. 
John  4  :  23.  Worship  in  spirit  and  in  truth.  X.  102.  Eph. 
5  :  9.  The  fruit  of  the  Spirit  is  in  all  goodness  and  right- 
eousness and  truth.  2  Cor.  1  :  12.  In  simplicity  and 
godly  sincerity  we  had  our  conversation  in  the  world. 
XI.  248. 


3.  Truth  in  the  Life. 

1  Kings  3  :  6.  David  walked  before  thee  in  truth.  2  Kings 
20  :  3.  I  have  walked  in  truth.  VII.  348.  See  Assertions  of 
Integrity,  p.  477. 

John  3  :  21.  He  that  doeth  truth  cometh  to  the  light.  X.  91. 
Phil.  1  :  10.  That  ye  may  be  sincere,  till  the  day  of  Jesus 
Christ.  2  Cor.  2  :  17.  Of  sincerity,  speak  we  in  Christ. 
1  John  3  :  18.  Let  us  not  love  in  word  but  in  deed  and  in 
truth.  XI.  693. 


Counsels  and  Instructions. 

Josh.  24  :  14.   Serve  Him  in  sincerity  and  truth.  III.  152.       1  Kings 
2  :  4.   Walk  before  Me    in    truth.    III.    481.  Zech.   8  :  16,  19. 

Speak  ye  the  truth  to  neighbor.  Love  truth  and  peace.  IX. 
584.  Prov.  3  :  3.  Let  not  truth  forsake  thee.  VI.  249.         Eph. 

6  :  13,  14.  Take  unto  you  the  whole  armor  of  God  ;  having 
3'our  loins  girt  about  with  truth.  XI.  443,  It  was  the  soldier's 
girdle  or  belt  that  held  in  place  the  rest  of  his  armor,  and  so 
braced  him  for  the  conflict.  So  truth  in  the  heart  and  life, 
truthfulness  fibered  in  the  character,  girds  the  whole  spiritual 
nature    to    encounter  with  temptation  and   evil.      Truthfulness 


TRUTH,   OR  TRUTHFULNESS.  .    '  519 

ingrained  in  the  nature  binds  togetiier,  holds  firmly  in  place, 
and  nerves  for  toil  and  struggle  all  other  gifts  and  graces  of 
the  Spirit   with  which  the  believer  is  Divinely  panoplied. 

[As  truthfulness  is  at  the  foundation  of  all  safe  and  beneficial 
intercourse  among  men,  the  law  of  social  conservation  requires 
of  the  agent  strict  adherence  to  truth  in  his  treatment  of  the 
character  and  reputation  of  men,  and  in  conversation  and  busi- 
ness with  them.  .  .  .  Duty  toward  self  requires  that  man  be 
/fi^g — even  if  there  be  no  human  being  besides  himself.  The 
integrity  of  his  being  requires,  that  in  his  development  he 
should  be  true  to  his  nature  ;  in  his  acts,  true  to  his  law  ;  in  his 
words,  true  to  his  character  and  being  ;  in  his  whole  life,  true 
to  his  mission  ;  in  short,  that  he  be  in  every  way  true.  D.  S. 
Gregory. 

The  habit  of  strict  veracity  cannot  be  over-estimated  in  impor- 
tance if  we  really  desire  to  enjoy  the  fullness  of  Christian  experi- 
ence. We  do  not  now  refer  to  willful  and  secret  prevarications, 
much  less  to  open  falsehood.  Such  sins  are  conceded  to  be 
despicable,  and  are  positively  destructive  to  all  manly  character. 
We  refer,  rather,  to  that  secret  withholding  of  the  truth  by 
which  one  party  may  mislead  another  in  matters  trivial  in  im- 
portance. Genuine  honesty  in  our  intercourse  should  not  arise 
merely  from  motives  of  policy,  but  from  a  lively  sense  of  what 
eternal  rectitude  is  in  itself,  and  also  from  just  views  of  what 
that  rectitude  requires  of  all  responsible  intelligences.  Whoever 
is  willing  to  speak  or  act  so  that  his  fellow-man  shall  receive 
a  false  impression  concerning  a  fact  is  guilty  of  falsehood,  ac- 
cording to  God's  perfect  standard.  "Moral  truth  consists  in 
our  intention  to  convey  to  another,  to  the  best  of  our  ability,  the 
conception  of  a  fact  exactly  as  it  exists  in  our  own  minds.'" 
When  such  an  intention  dominates  our  whole  being,  then  will 
our  habits  in  speaking  and  acting  result,  not  only  in  present 
happiness,  but  in  right  character-building  also.  At  no  point  is 
the  Christian  called  to  be  more  watchful  than  just  here  ;  be- 
cause conscience  is  easily  paralyzed  by  forgetting  that  God,  from 
the  necessity  of  His  nature,  "requires  truth  in  the  inward 
parts."  In  the  busy  marts  of  trade  the  temptation  to  depart 
from  strictest  veracity  is  seldom  absent.  In  social  life  the 
excessive  touches  of  urbanity  are  sometimes  only  the  attempted 
concealment  of  subtle  falsehood.  A  willingness  to  shine  in 
borrowed  vesture  is  of  the  same  ignoble  character.  All  these 
efforts  partake  more  or  less  of  moral  weakness,  and  form  seri- 
ous obstructions  to  the  work  of  the  Holy  Spirit  in  the  soul. 
A7ion^ 


biO  UNBELIEF. 


UNBELIEF.    Applied  to. 

Weak  and  doubting  disciples  :  Mark  16  .-  14.  Upbraided 
them  with  their  unbelief.         Matt.   17  :  20. 

Paul's  condition  of  (conscientious)  ignorance,  i  Tim. 
1  :  13.  I  did  it  ignorantly  in  unbelief. 

Chiefly,  to  "an  evil  heart  of  unbelief,"  Heb.  3  :  13,  indi- 
cating willful  rejection  of  God's  proffered  mercy  in  Christ.  Of 
such  Christ  said  :  John  3  :  18.  He  that  believeth  not  hath  been 
judged  already,  because  he  hath  not  believed  on  the  name  of  the 
only  begotten  Son  of  God.  John  8  :  24  ;  16:9.  2  Thes.  2  :  12. 
nius.    Ps.   78  :  22,  32.   V.  44.  Job  21  :  14,  15.   VI.   121.   VII.   211. 

Doom  of  the  unbelieving.   Rev.  21  :  8.       Heb.  3  :  19  ;       4:6,  11. 

Also  to  mere  intellectual  assent  as  a  form  of  belief. 

James  2  :  19.  The   devils   believe  (compelled  assent  of  knowledge) 
and  tremble.  XI.   630. 


Unbelief  Charged  in  both  Testaments  as  the  Rad- 
ical and  Vital  Sin, 

whose  present  and  abiding  product  is  condemnation  to  severance 
from  God,  from  holiness  and  happiness. 

In  addition  to  above  passages  :  Hab.  1  :  5.  Ye  will  not  believe 
though  it  be  told  you.  IX.  506.  John  6  :  36.  Ye  have  seen 
Me,  and  believe  not.  X.  252.  John  8  :  45.  Ye  believe  Me  not. 
John  16  :  9.  Of  sin,  because  they  believe  not  on  Me.  X.  497. 
2  Thes.  2  :  12.  Condemned  who  believe  not  the  truth.  XI. 
502.         Jude  5.   Destroyed  them  that  believe  not.  XI.  709. 

In  its  practical  working,  "  the  evil  heart  of  unbelief"  is  immedi- 
ately impelled  by  a  native  prejudice  which  renders  it  unwilling 
to  investigate  and  consider  the  claims  of  God,  of  His  Law  and 
His  Gospel,  by  the  pride  gendered  of  self-conceit  and  self-will, 
and  by  the  bias  of  strong  desire  that  springs  out  of  selfish  in- 
dulgence and  sinful  living.  For  the  removal  of  unbelief, 
therefore,  it  is  essential  on  the  man's  part,  that  he  be  willing 
to  consider  and  heed  the  truth  respecting  his  spiritual  char- 
acter, position,  and  needs  for  both  worlds,  that  he  should  him- 


WAITING  ON  GOD.  531 

self  determinedly  will  to  crush  both  pride  and  wrong  selfish  in- 
dulgence, to  make  an  utter  surrender  of  his  will  to  obedience 
and  submission  to  God,  his  supreme  and  rightful  Ruler,  and 
to  reverse  his  whole  course  of  thinking  and  living.  This  vital 
change  of  mind,  of  will,  and  of  life,  this  turning  from  self  to 
God,  is  Divinely  assured  lo  every  one  who  desires  and  wills  to 
submit  and  obey,  to  trust  and  serve  the  sovereign  and  Redeem- 
ing God.  To  such  an  one  Christ  brings  forgiveness,  justifica- 
tion, childship,  and  fellowship  with  God.  To  such  an  one  the 
Holy  Spirit  imparts  a  new  spiritual  life.  Thus  and  only  thus 
is  the  unbeliever  Divinely  transformed  into  a  believer.  Thus 
is  he  made  like  to  God,  and  so  becomes  an  heir  of  God  to  the 
inheritance  of  eternal  life  with  Christ.  See  Christian  Ex- 
perience, pp.  73-78  ;    Faith,  pp.  117-127. 


WAITING  ON  GOD.    Heb.,  To  be  silent  (quiet),  wait  with 
hope,  expect,  look  for. 

Waiting  is  conditioned  upon   and  implies  absolute  trust  and  restful 
reliance  upon  God. 


Earnestly  Counseled. 

Ps.  27  :  14.  Wait  on  the  Lord  :  be  strong  and  take  courage  :  yea, 
wait  thou  on  the  Lord.  IV.  211,  212.  Ps.  37  :  5,  7,  9,  34.  Rest 
in  the  Lord,  and  wait  patiently  for  Him.  Wait,  and  keep  His 
way  (with  promise).  IV.  275-279,  282.  Ps.  62  :  5.  My  soul, 
wait  thou  only  upon  God.  IV.  417.  Prov.  20  :  22.  VI.  366. 
Ex.  14  :  13.   II.  47. 


Promised  Results. 

Lam.  3  :  25,  26,  The  Lord  is  good  to  them  that  wait  for  Him.  It 
is  good  that  a  man  should  hope  and  quietly  wait  for  the  Lord's 
salvation.  VIII.  605-607.  Isa.  30  :  15,  18.  In  quietness  and 
confidence  shall  be  your  strength.  Blessed  are  they  that  wait 
for  Him.  VIII.  150-152.  Isa.  49  :  23.  They  shall  not  be 
ashamed  that  wait  for  Me.  VIII.  261.  Isa.  64  :  4.  A  God 
who   worketh  for  him  that  waiteth  for  Him,     VIII.  371.         Isa. 


522  WAITING  ON  GOD. 

40  :  31.  They  that  wait  upon  the  Lord  shall  renew  their 
strength  ;  they  shall  run  and  not  be  weary.  VIII.  211,  212. 
Rom.  8  :  19,  25.  Waiteth  for  the  revealing  of  the  sons  of  God. 
Then  do  we  with  patience  wait  for  it.  XL  238,  9.  1  Cor.  1  :  7. 
Waiting  for  the  revelation  of  our  Lord  Jesus  Christ,  who  shall 
also  confirm  you  to  the  end.  XL  279.  Gal.  5  :  5.  For  we 
through   the  Spirit   by  faith  wait  for  the  hope  of  righteousness. 


Trustful  and  triumphant  Testimonies. 

Ps.  25  :  5.   On  Thee  do  I  wait  all  the  day.   IV.    195.  Ps.   40  :  1. 

I  waited  patiently  for  the  Lord,  and  He  heard  my  cry.  IV.  296,  7. 
Ps.  62.  My  soul  waiteth  only  upon  God.  IV.  416,  7.  Ps.  130  :  5. 
I  wait  for  the  Lord,  my  soul  doth  wait,  and  in  His  word  do  I 
hope.  V.  402,  3,  Micah  7  :  7.  I  will  wait  for  the  God  of  my 
salvation  ;    my  God  will    hear  me.  IX.   489.  Isa.  25  :  9.  Lo, 

this  is  our  God  ;  we  have  waited  for  Him  ;  let  us  rejoice  and  be 
glad  in  His  salvation.  VIII.  121.  See  Longing  after  God,  p. 
286  ;  Hope,  p.  200  ;  Prayer,  p.   377. 

Patient,  trustful  waiting  upon  God  in  hours  and  days  of  darkness, 
struggle,  and  suffering,  is  the  Divine  order,  with  ample  promises. 
According  to  the  above  inexpressibly  sweet  utterances  of  saints 
and  pledges  of  God,  such  waiting  is  a  chief  condition  and  means 
by  which  strength  is  renewed  and  courage  re-enforced  for  persist- 
ent advance  unto  high  and  yet  higher  spiritual  attainment,  termi- 
nated at  length  in  "  quietness  and  assurance  forever."  Isa.  26  :  3. 
Thou  wilt  keep  him  in  perfect  peace  whose  thought  is  stayed  on 
Thee  ;  because  he  trusteth  in  Thee.  VIII.  123,124.  Heb.  12:11. 
All  chastening  seemeth  for  the  present  to  be  not  joyous  but 
grievous  ;  yet  afterward  it yieldetJi  peaceable  fruit  utito  them  that 
have  been  exercised  thereby,  even  the  fruit  of  righteousness.  XL 
607.  Isa.  32  :  17.  The  work  of  righteousness  shall  be  peace  ; 
and  the  effect  of  righteousness  quietness  and  assurance  forever. 
VIII.  159.     See  Affliction,  pp.   12-15. 

[To  all  time  David  will  be  the  poet  of  the  soul  in  the  realm  where 
it  "lives  in  God"  or  hungers  because  of  His  absence.  David 
leads  us  in  worship  because  he  represents  the  personal  element 
in  human  experience  so  broadly  and  so  well  ;  its  height,  but  its 
depth  as  well  ;  its  sunshine  and  its  storm  ;  its  light  and  its  dark- 
ness ;  its  hope  and  its  fears  ;  its  peace  and  its  unrest  ;  its  joy 
and  its  anguish  ;  its  possession  of  God  and  its  wild  beating 
against  the  bars  of  eternal  silence  to  be  let  into  the  Divine 
bosom.  .  .  .  God's  face  was  not  always  visible  to  David.  It 
was  often  hid  behind  a  cloud,  and  the  Psalms  disclose  to  us  the 
workings  of  his  soul  in  his  darkness.  That  attitude  of  mind  is 
more  prominent  than  any  other  in  the  Psalms.  Then,  in  the 
darkness,  came  an  intensity  of  struggle  that  we  know  nothing 


WATCHFULNESS.  523 

of.  .  .  .  Struggle  is  the  very  element  of  our  greatness.  It 
stretches  us  out  and  enlarges  us  in  the  direction  of  our  strife. 
If  God  hid  His  face  from  David,  by  as  much  as  David  stretched 
forth  his  hands  toward  Him  in  the  darkness,  by  so  much  wa.s 
his  soul  enlarged.  ...  If  we  know  nothing  of  God  on  the 
heights  of  His  communication,  it  is  because  we  know  of  no 
struggle  after  Him  in  the  depths  of  His  silence.  God  found  by 
persistently  pushing  through  the  darkness  toward  Him,  is  God 
found  forever.  Nothing  can  then  hide  Him  from  our  eyes.  If 
we  are  in  thick  darkness  we  know  that  it  is  "  His  pavilion  round 
about  Him,"  and,  though  our  vision  be  cut  off,  we  still  trust  be- 
cause we  have  found  Him  near.     C.  Caverno.] 


WATCHFULNESS.     Associated  in   Scripture  with   prayer,  and  conflict 
with  temptations  from  within  and  without. 


What  it  Implies  and  Includes. 

Watclifulness  is  a  habitual  attitude  of  spiritual 
alertness. 

It  includes : 

1.  A  taking  heed  to  moral  and  spiritual  environments,  not- 
ing especially  exposures  to  harm  and  loss  from  inimical 
forces  within  our  own  hearts  and  wills,  from  worldly 
allurements  and  Satanic  temptations. 

2.  A  deep  consciousness  of  spiritual  danger  and  damage  im- 
pending from  these  foes  within  and  without  the  soul. 

3.  A  profound  sense  of  weakness,  insufficiency  and  utter 
unreadiness  to  meet  and  avert  or  resist  these  assaulting 
spiritual  foes. 

It  implies  also : 

1.  A  recognition  of  God's  efficient  interposition  and  a  con- 
scious dependence  upon  His  proffered  help. 

2.  An  actual  reliance  upon  His  direction,  guardianship,  and 
deliverance,  and  a  looking  for  and  expectation  of  a 
blessed  result,  by  reason  of  His  certain  and  assuring 
promises.  Hab.  2:1.1  will  stand  upon  my  watch  to 
see  what  He  will  speak.   IX.  508. 


524  WATCHFULNESS. 


Injunctions  and  Counsels. 


Mark  13  :  33  and  Luke  21  :  36.  Take  heed,  watch  ye  and  pray- 
always.  X.  454-456.  Matt.  26  :  41.  Watch  and  pray,  lest  ye 
enter  into  temptation.  X.  513.  1  Cor.  16  :  13.  Watch  ye, 
stand  fast  in  the  faith,  quit  you  like  men.  XI.  344.  1  Thes. 
5  :  6.  Let  us  watch  and  be  sober.  XI.  495.  Eph.  6  :  18. 
Watching  thereunto  (unto  prayer)  with  all  perseverance. 
Col.  4  :  2.  Watch  (in  prayer)  with  thanksgiving.  XI.  483. 
1  Pet.  4  :  7.  Watch  unto  prayer.  XI.  661,  662.  Rev.  3  :  2,  3. 
Be  watchful  and   strengthen  the  things  that  remain.  XI.  732. 


Results  of  Watching. 


Prov.  8  :  34,  Blessed  is  the  man  that  heareth  Me,  watching  daily 
at    My   gates.  Luke    12  :  37.  Blessed    are    those   servants 

whom  the  Lord  when  He  cometh  shall  find  watching.         Rev. 
16:  15.   Blessed  is  he  that  watcheth.  XL  764. 


Practical  Considerations. 

1.  The  watcher  must  not  only  look  and  pray  for  Divine 
guidance  and  guardianship,  but  also  for  Divine  girding 
in  actual  conflict,  and  engage  in  every  conflict  with  an 
assured  expectation  of  a  triumphant  issue.  Illus. 
Neh.  4:  9,  13-23. 

2.  The  true  order  of  these  related  duties  is  :  Watch,  Pray, 
Expect,  and  rely  upon  God  for  guidance  and  assistance. 
Then,  in  the  name  of  God,  manfully  resist.  And  this 
order  is  to  be  persistently  maintained  until  the  life- 
release  from  spiritual  peril,  temptation,  and  conflict. 
Life-long  vigilance  is  the  condition  of  final  rest  and 
peace  at  the  entering  into  the  eternal  life. 

See  Prayer,  p.  377  ;  Temptation,  pp.  512-516. 


WICKED.  535 


WICKED,  Wickedness;  Godless,  Ungodly,  Ungodliness; 
Unrighteous;  Unrighteousness;  Unholy;  Unbeliev- 
ing; Evil  Men,  Evil  Doers.  See,  for  contrast,  Christian, 
etc.,  p.  69. 

Source  and  Spring  in  the  Heart. 

Matt.  12  :  34,  35.  Out  of  the  evil  treasure  of  the  heart  bringeth 
forth  evil  things.  X.  188.  Mark   7  :  21,  22.  Out  of  the   heart 

proceed  evil  thoughts,  murders,  adulteries,  thefts,  covetousness, 
deceit,  false  v^itness,  pride.  X.  259.  See  VI.  283,  4.  Prov. 
21  :  10.  Soul  of  wicked  desireth  evil.  Prov.  2  :  14.  Who  re- 
joice to  do  evil.  VI.  246.  Eccles.  8  :  11.  The  heart  is  set  to  do 
evil.  VI.  492.  John  3  :  19.  Loved  darkness  rather  than  light. 
Jer.  4  :  14.  Wash  thy  heart  from  wickedness,  that  thou  mayest 
be  saved.  VIII.  418.  Heb.  3  :  12.  An  evil  heart  of  unbelief. 
XI.  564.     See  Heart,  p.  191. 

Wicked  described,  in  character  and  deeds. 

O.  T.  Ps.  1  :  4-6.  IV.  46,  47.  Ps.  5  :  9.   Their  inward  part  is  very 

wickedness.  IV.  66.         Ps.  10  :  3-11.   IV.   91-94.  Ps.  36  :  1-4. 

263.  Ps.    52  :  1-5.    IV.    377.  Ps.   73  :  6-9,   17-20.  V.    8,    9. 

Prov.  1  :  29-31.   VI.    240.  Prov.    2  :  13-15.  VI.  246.         Prov. 

6  :  12-19.   VI.  279,  280.  Isa.  59  :  3-14.   VIII.  339-341.        N.  T. 

Mark  7  :  21,  22.  See  above.  X.  259.  Rom.  1  :  28-31.  XI.  202,  3. 
Rom.  3  :  11-18.   XI.   208.  1    Cor.  6  :  9,  10.  Gal.  5  :  18-21. 

XI.  407.  1  Tim.  1  :  9,  10.         2  Tim.  3  :  2-5.   XI.  537.  Titus 

I  :  15,  16.  XL  546.  Titus  3  :  3.  Rev.  21  :  8.  2  Pet.  2  :  10-19. 
See  Flesh  and  Spirit,  pp.  130-133. 

Results  of  Evil-Doing. 

2  Tim.  3:13.  Evil  men  wax  worse  and  worse,  deceiving  and  being 
deceived.  XI.  538.  Job  4  :  8.    They  that    plow    iniquity  and 

sow  trouble  shall  reap  the  same.  VI.  36.         Hosea  8  :  7.  Sow  the 

■  wind,  reap  the  whirlwind.  IX.  360.  Hosea  10  :  13.  IX.  367. 
Prov.  1  :  31.  Eat  the  fruit  of  their  own  way.  VI.  240.  Prov. 

II  :  5,  19.  The  wicked  shall  fall  by  his  own  wickedness.  VI. 
303,  4.         Prov.    13  :  6,  21.         Evil   pursueth,  wickedness  over- 


526  WICKED. 


throweth  the  sinner.  VI.  313,  316.  Prov.  U  :  32.  Thrust  down 
in    his    evil-doing.   VI.  327.  Job    8  :  13-18.   VI.    57.  Ps. 

34  :  16,  21.  Face  of  the  Lord  against  them  tliat  do  evil.  IV.  257,  8. 
Micah  2  :  1.  Woe  unto  them  that  devise  iniquity  and  work  evil. 
IX.  471.  Hab.  2  :  9,  12.  IX.  512.  Eccles.  8  :  12,  13.  Not  be 
well  with  the  wicked.  VI.  493.  Ps.  1  :  4-0.  Wicked  like  chaff; 

shall  not   stand   in  the  judgment ;  shall  perish.   IV.  46.  Ps. 

11  :  6.   IV.  98.  Ps.  75  :  8.  V.  27.  Ps.    37  :  38.   End   of  the 

wicked  shall  be  cut  off.  IV.  283.  Ps.  81  :  11,  12.  V.  57.  Job 
27  :  8.  What  is  the  hope  of  the  godless,  though  he  get  him  gain, 
when  God  taketh  away  his  soul?  VI.  145.  Mark  8  :  36.  What 

profit   if  he   gain  the   world  and   lose   his  soul  ?  X.  277.  Isa. 

48  :  22  ;  57  :  20,  21.  No  peace  to  the  wicked.  VIII.  254,  326,  7. 
Ezek.  3  :  19.  If  the  wicked  turn  not  he  shall  die.  IX.  29,  30. 
Nahum  1  :  3.  Will  not  clear  the  guilty.  IX.  495.  Rom.  1:18,  24, 
26,  28.  The  wrath  of  God  is  revealed  against  all  ungodliness 
and  unrighteousness.  XI.  201,  2.  Rom.  2  :  8.  Unto  them  that 
obey  unrighteousness,  indignation  and  wrath,  tribulation  and 
anguish  upon  every  soul  of  man  that  doeth  evil.  Rom.  6  :  23. 

Wages  of  sin  is  death.  XI.  226.  1  Cor.  6  :  9,  10.  The  un- 
righteous shall  not  inherit  the  kingdom  of  God.  1  Pet.  4:18. 
Where  shall  the  ungodly  appear  ?  XI.  665.  2  Pet.  3  :  7.  The 
day  of  judgment  and  destruction  of  ungodly  men.  Jude 
10-13.  XI.  709.  Rev.  21  :  8.  For  the  unbelieving  and 
abominable,  etc.,  .  .  .  the  second  death.  XI.  778.  Figure  of 
''darkness  :"  Job  10  :  22.  Ezek.  8  :  12.  Matt.  8  :  12.  Jude 
6,  13.     See  Condemnation,  p.  93. 


Divine  Pleas  and  Counsels. 

Jer.  44  :  4.  Oh,  do  not  this  abominable  thing  that  I  hate.  VII. 
463,  4.  Ezek.  18  :  31,  32  and  33  :  11.  As  I  live,  I  have  no 
pleasure  in  the  death  of  the  wicked,  but  that  he  turn  and  live  ; 
turn  ye,  for  why  will  ye  die?  IX.    84-89,   142,   3.  Isa.  55  :  7. 

Let  the  wicked  forsake  his  way  and  the  unrighteous  his  thoughts, 
etc.   VIII.   304,  5.  Isa.    1  :  16.   VIII.  22.  Prov.  4  :  14,  15. 

Enter  not  into  the  path  of  the  wicked,  walk  not  in  the  way  of 
evil  men  ;  avoid  it,  pass  not  by  it  ;  turn  from  it  and  pass  on. 
VI.  262-266.  Ps.  34  :  14.  Depart  from  evil  and  do  good.  IV. 
256.  Amos  5  :  14,  15.  Seek  good  and  not  evil,  that  ye  may 
live.  Hate  the  evil  and  love  the  good.  IX.  419.  Rom.  12:21. 
Be  not  overcome  of  evil,  but  overcome  evil  with  good.  XI.  262. 

1  Thes.  5:15,  22.  Let  none  render  evil  for  evil.  Abstain  from 
every  form  of  evil.   XI.  497.  1  Pet.  3:11.  XI.  658.         Titus 

2  :  12.  Denying  ungodliness  and  worldly  lusts,  live  soberly, 
righteously,  and  godly.  XI.  548.  1  John  1:9.  If  we  confess 
our  sins.  He  is  faithful  and  righteous  to  forgive,  and  to  cleanse 
from  all  unrighteousness.  XI.  684.     See  Call  of  God,  p.  46. 


WILL  OF  QOD.  527 


WILL    OF    GOD.     Scripture  References  : 

No  Definite  Reference  to  Creation.  "  God  said,  Let  Light 
be."  "God  created,"  etc.,  are  the  forms  in  which  His  will  is  revealed 
in  Creation. 


The  Will  of  God  in  Providence. 

Dan.  4  :  35.  He  doeth  according  to  His  will  in  the  army  of  heaven 
and  among  the  inhabitants  of  the  earth.  IX,  253.  Rom.  9  :  19. 
Who  withstandeth  His  will  ? 

Rom.  15  :  32.  That  I  may  come  unto  you  by  the  will  of  God. 
James  4  :  15.  If  the  Lord  will  we  shall  do  this  or  that.  1  Pet. 

3  !  17.  Better,  if  the  Lord  should  so  will,  that  ye  suffer,  etc.       1  Pet. 

4  :  19.  Let  them  that  suffer  according  to  the  will  of  God  commit 
their  souls  to  Him.  Lam.  3  :  33.  Doth  not  afflict  willingly 
(though  it  be  His  will  to  afflict).  1  Cor.  12  ;  11.  Dividing  to 
each  one  severally,  even  as  He  will. 


The  Will  of  God  in  Man's  Redemption. 


In  tlie  Sacrifice  of  Christ : 

Gal.  1  :  4.  Who  gave  Himself  for  our  sins,  according  to  the  will 
of  God.         Heb.  10  :  7.   I  come  to  do  Thy  will,  O  God. 

Ill  Reg^eneration : 

John  1:13.  Born  (begotten)  not  of  the  will  of  flesh,  nor  of  man, 
but  of  God. 

In  Sanctification  : 

1  Thes.  4  :  3.  For  this  is  the  will  of  God,  even  your  sanctifica- 
tion.  Heb.  10  :  10.  By  which  (whose)  will  we  have  been 
sanctified  through  the  offering  of  the  body  of  Jesus  Christ 
once  for  all. 


528  WILL  OF  GOB. 

Ill  Adoption  : 

Eph.  1  :  5.  Having  foreordained  us  unto  adoption  as  sons, 
through  Jesus  Christ,  unto  Himself,  according  to  the  good 
pleasure  of  His  will,  to  the:/>raise  of  His  grace  (not  His  70i7/). 

In  Perfecting  and  Assurance : 

Col.  4  :  12.  That  ye  may  stand  perfect  and  fully  assured  in  all 
the  will  of  God. 

In  Resurrection  to  Eternal  Life  : 

John  6  :  39.  This  is  the  will  of  Him  that  sent  me,  that  of  all  that 
which  He  hath  given  me  I  should  lose  nothing,  but  should 
raise  it  up  at  the  last  day.     Repeated  in  vs.  40  (following). 

All  Summed  up  in  Salvation : 

1  Tim.   Who  willeth  that  all  men  shall  be  saved.  John  6  :  40. 

This  is  the  will  of  my  Father,  that  every  one  that  beholdeth 
the  Son,  and  believeth  on  Him  should  have  eternal  life. 
Eph.  1  :  9-11.  Made  known  unto  us  the  mystery  of  His  will,  to 
sum  up  all  things  in  Christ,  in  whom  also  we  were  made  a 
heritage,  having  been  foreordained  according  to  the  purpose 
of  Him  who  worketh  all  things  after  the  counsel  of  His  will. 

The  Will  of  God  for  Man's  Redemption  only 
Withheld  by  Man's  Refusing  and  Rejecting  that 
W^ill.  John  5  :  40.  Ye  will  not  come  unto  Me  that  ye 
may  have  life  !  Matt.  23  :  37.  How  often  would  I  have 
gathered  thy  children  together,  .   .  .  and  ye  would  not  ! 


The  Will  of  God  Touching  Christian  Living. 

1  Thes.  5  :  14-18.  (Exhortations  to)  Admonish  the  disorderly,  en- 
courage the  faint-hearted,  support  the  weak,  be  long-suffermg 
to  all  ;  see  that  none  render  unto  any  one  evil  for  evil,  but  al- 
ways follow  that  which  is  good  toward  all  ;  rejoice  alway  ;  pray 
without  ceasing  ;  in  everything  give  thanks  ;  for  (writes  Paul) 
this  is    the    will   of  God   in   Christ  Jesus  to  you-tvard.  1    Pet. 

2:15.   So  is  the  will   of  God  that  by  well-doing  ye  should  put 
to  silence  the  ignorance   of  foolish  men.  1  Pet.  4:2.  Ye  no 

longer  should  live  the  rest  of  your  time  in  the  flesh  to  the  lusts 
of  men,  but  to  the  will  of  God. 


WISDOM.  529 


Results  of  Doing  the  Will  of  God,  mainly  in  the 
form  of  Promise. 

1  John  2:17.  He  that  doeth  the  will  of  God  abideth  forever. 
Matt.  V  :  21.  He  that  doeth  the  will  of  My  Father  shall  enter 
into  heaven.  Mark  3  :  35.  Whosoever  shall  do  the  will  of 
God,  is  My  brother,  My  sister.  My  mother.  John  7  :  17.  If 
any  man  willeth  to  do  His  will,  he  shall  know  of  the  teaching, 
whether  it   be  of  God.  1  John  5  :  14.   If  we  ask  anything 

according  to  His  will.  He  heareth  us.  Rom.  12  :  2.  Be  not 
fashioned  according  to  this  world,  but  be  ye  transformed  by 
the  renewing  of  your  mind,  that  ye  may  prove  what  is  the 
good  and  acceptable  and  perfect  will  of  God.  Heb.  10  :  36. 
Ye  have  need  of  patience,  that,  having  done  the  will  of  God, 
ye  may  receive  the  promise.  Heb.  13  :  21.  The  God  of 
peace  make  you  perfect  in  every  good  thing  to  do  His  will. 

Therefore  Second  the  Prayers  and  Heed  the  Injunc- 
tions of  the  Apostle  : 

Col.  1:9.  I  cease  not  to  pray  that  ye  may  be  Ji/kd  with 
the  kti02vledge  of  His  will,  in  all  spiritual  wisdom  and 
understanding,  to  walk  worthily  of  the  Lord  unto  all 
pleasing.  Eph.  5  :  17.  Understand  what  the  will 
of  the  Lord  is.  Eph.  6  :  6.   As  servants   of  Christ, 

doing  the  will  of  God  from  the  heart. 

And  let  the  daily  cry  of  a  submissive,  trusting  heart  be  : 
Teach  me  to  do  Thy  will,  O  Lord!  (Ps.  143  :  10.)  Thy 
will  be  done!  (Matt.  6  :  10.) 


WISDOM. 


In  its  high  and  broad  Scriptural  sense,  it  denotes  the  right  discern- 
ment of  the  soul's  revealed  relations,  duties,  and  needs,  together  with 
a  willing  application  and  heartfelt  use  of  these  God-given  revela- 
tions in  the  right  ordering  of  the  spiritual  life.  Thus  it  concerns 
knowledge,  feeling,  and  conduct,  and  includes  the  action  of  reason, 
heart,  and  will.  It  is  to  be  used  in  the  believer's  own  "growth  in 
grace  and  knowledge,"  in  order  to  his  spiritual  advancement  and 
fruitfulness,  and  in  His  helpfulness  to  other  souls  ;  and  thus  in  the 
promotion  of  the  glory  of  God.     In  the  Proverbs  it  is  personified  as 


530  WISDOM. 

a  synonym  of  piety,  of  which  "  the  fear  of  God  is  the  beginning" 
and  the  foundation.  Prov.  9  :  10. 


Wisdom  the  Gift  of  God,  by  Clirist. 

Prov.  2  :  6,  For  the  Lord  giveth  wisdom.  VI.  244.  Dan.  2  :  21. 
He  giveth  wisdom.  ///us.  Dan.  1  :  17.  God  gave  them  knowl- 
edge and  wisdom.  Ex.  35  :  31,  35.  He  filled  with  wisdom  of 
heart. 

Eph.  2  :  17,  18.  The  God  of  our  Lord  Jesus  Christ  may  give  unto 
you  a  spirit  of  wisdom  and  revelation  in  the  knowledge  of  Him  ; 
having  the  eyes  of  your  heart  enlightened,  that  ye  may  know 
what  is  the  hope  of  His  calling,  and  what  the  riches  of  the  glory 
of  His  inheritance  in  the  Saints.  1  Cor.  1  :  24,  30.   Christ  the 

wisdom  of  God.  Who  was  made  unto  us  wisdom  from  God,  and 
righteousness,  and  sanctification,  and  redemption. 


Wisdom  Proffered  to  All. 

Prov.  8  :  1-4.  Doth  not  wisdom  cry  ?  She  standeth  by  the  way  in 
the  places  of  the  paths.  She  crieth  at  the  entry  of  the  city,  at 
the  coming  in  at  the  doors  :  Unto  you,  O  men,  I  call,  and  my 
voice  is  to  the  sons  of  men.  VI.  286,  287.  Prov.  1  :  20.  Wisdom 
crieth  without  ;  she  uttereth  her  voice  in  the  streets  :  How  long, 
ye  simple  ones,  will  ye  love  simplicity  ;  and  fools  hate  knowl- 
edge ?  Turn  you  at  my  reproof  !  Behold  I  will  pour  out  my  spirit 
unto  you,  I  will  make  known  my  words  unto  you.   VI.  238. 


The  Righteous  its  Recipients. 


Prov.  2  :  7.  He  layeth  up  sound  wisdom  for  the  righteous.  VI.  244. 
Prov.  10  :  8.  The  wise  in  heart  will  receive  commandments. 


Wisdom  Imparted  througli  the  Word. 


Col.  3  :  16.  Let  the  word  of  Christ  dwell  in  you  richly  in  all  wis- 
dom. 2  Tim.  3  :  15.  The  holy  Scriptures  which  are  able  to 
make  thee  wise  unto  salvation. 


WISDOM.  531. 


Wisdom  to  be  Earnestly  Sought. 

Prov.  4  :  7.  Wisdom  is  the  principal  thing  ;  therefore  get  wisdom. 
VI.  262.  Prov.  2  :  4,  5.  If  thou  seekest  her  as  silver,  and 
searchest  for  her  as  hid  treasures,  then  shalt  thou  understand  the 
fear  of  the  Lord,  and  find  the  knowledge  of  God.  VI.  243. 
James  1  :  5.  If  any  man  lack  wisdom,  let  him  ask  of  God,  whO' 
giveth  to  all  liberally,  and  upbraideth  not. 

T//e  Psalmist' s prayer :  Ps.  90  :  12.  So  teach  us  to  number  our  days 
that  we  may  apply  our  hearts  unto  wisdom.   V.  111. 


Promised  Fruits  and  Blessings  of  Wisdom. 

Prov.  2  :  10,  11.  When  wisdom  entereth  into  thy  heart,  and  knowl- 
edge is  pleasant  to  thy  soul,  discretion  shall  preserve  thee  and 
understanding    shall    keep    thee.   VI.    245.  Prov.    3  :  13-17. 

Happy  is  the  man  that  findeth  wisdom.  She  is  more  precious 
than  rubies,  and  all  the  things  thou  canst  desire  are  not  to  be 
compared  with  her.  Her  ways  are  ways  of  pleasantness,  and  all 
her  paths  are  peace.  She  is  a  tree  of  life  to  them  that  lay  hold 
upon  her.  VI.  255.  Prov.  4  :  8,  9.  Exalt  her,  and  she  shall 
promote  thee  ;  she  shall  bring  thee  to  honor  ;  she  shall  compass 
thee  with  a  crown  of  glory.    VI.  262.  Prov.  8  :  34,  35.   Blessed 

is  the  man  that  heareth  me,  watching  daily  at  my  gates,  waiting 
at  my  doors.  For  whoso  findeth  me  findeth  life,  and  shall  obtain 
favor  of  the  Lord.  VI.  290.  Hosea  14:9.  Who  is  wise  and  he 
shall  understand  these  things  ?  for  the  ways  of  the  Lord  are 
right,  and  the  just  shall  walk  in  them.  IX.  381.  Ps.  107  :  43. 
Whoso  is  wise  and  will  observe  these  things,  even  they  shall  un- 
derstand the  loving-kindness  of  the  Lord.  V.  220.  James  3  :  17. 
The  wisdom  that  is  from  above  is  first  pure,  then  peaceable, 
gentle,  easy  to  be  intreated,  full  of  mercy  and  good  fruits,  with- 
out variance,  without  hyprocrisy.  XI.  634. 


The  Wisdom  of  the  World,  or  "  Fleshly  Wisdom" 
(2  Cor.  I  :  12).  In  Contrast  with  the  Wisdom 
from  Above. 

James  3  :  15.  This  wisdom  is  not  a  wisdom  that  cometh  down 
from  above,  but  is  earthly,  sensual,  devilish  (corresponding 
with  the  three  foes  of  the  soul,  the  world,  the  flesh,  and  the 
devil).  XI.  634.  1  Cor.  1  :  21.  The  world  through  its  wis- 
dom knew  not  God.  1  Cor.  2  :  5,  6.  Your  faith  should  not 
stand  in  the  wisdom  of  men.  We  speak  a  wisdom  not  of  this 


532  WOES.     THE  CURSED. 

world.  1  Cor.  4  :  19,  21.  For  the  wisdom  of  this  world  is 
foolishness  with  God.  Wherefore  let  no  one  glory  in  men. 
Jer.  9  :  23.  Let  not  the  wise  man  glory  in  his  wisdom.  VIII. 
441.  Rom.  12  :  16.  Be  not  wise  in  your  own  conceits. 
Deut.  32  :  29.  Oh,  that  they  were  wise,  that  they  understood  this, 
that  they  would  consider  their  latter  end  !  II.  729. 


WOES.    THE    CURSED.     See   Beatitudes,    p.    34;    Blessings    and 
Curses  of  the  Law,  p.  44  ;  Condemnation,  p.  93. 

Woe  : 

Isa.   3  :  11.  To  the  wicked,  for  the   reward  of  his   hands   shall  be 

given  him.   VIII.   30. 
Isa.  5  :  8.  To    them    that   join    house  to  house.  VIII.   35,         Isa. 

5  :  11,  22.   That  follow  strong  drink. 
Isa.   5  :  18.   That   draw  iniquity   with   cords  of    vanity.   VIII.   37. 

Isa.  5  :  20.   That  call  evil  good  and  good  evil.  VIII.   38. 
Isa.   29  :  15.   That   seek   to  hide  their  counsel  from  the  Lord,  and 

say,  Who  seeth  us  ? 
Isa.  45  :  9.  That  striveth  with  his  Maker.   VIII.  237. 
Jer.  22  :  13,   That    buildeth  his   house  by   unrighteousness.   VIII. 

502.         Amos  6  :  1.  At  ease  in  Zion.   IX.  422. 
Hab.  2  :  6.   That  increaseth  that  which  is  not  his.       Vs.  9.  That 

getteth  evil  gain.       Vs.   15.  That  giveth  his  neighbor  drink.  IX. 

512,  514.       Micah  2  ;  1.  That  devise  iniquity  and  work  evil.   IX. 

471. 
Matt,  chap.   23.   Against  hypocrites.  X.  434-437.       Luke  0  :  24-20. 

Cursed : 

Jer.  17  :  5,  6.  The  man  that  trusteth  in  man,  whose  heart  depart- 

eth  from  the  Lord.  VIII.  476, 
Jer.  48  :  10.  That  doeth  the  work  of  the  Lord   negligently.   VIII, 

566.  ///us.  Judges  5  :  23. 

Mai.  2  :  2.   I  will   curse  your  blessings.  IX.  631.         1  Cor,   16  ••  22. 

If  any  love  not  the  Lord,  let  him  be  anathema. 

The  Doctrine  of  Eternal  Punishment. 

Matt.    25  :  46.   And   these   shall  go  away  into  eternal  punishment. 
X.  463. 


WOES.     THE^  CURSED.  533 

[The  doctrine  of  eternal  punishment  must  be  separated  from  the 
notion  of  a  Divine  vindictiveness.  God  has  no  pleasure  in  any 
man's  death.  He  wills  that  every  man  be  saved.  God  loves  all ;. 
Christ  died  for  all  ;  truth  and  the  Holy  Spirit  are  for  all.  There 
is  plenary  ability  and  gracious  opportunity  for  all.  There  is  a 
book  of  life  ;  but,  it  has  well  been  added,  there  is  no  book  of 
death.  When  a  soul  is  saved,  all  heaven  is  glad  and  God  re- 
cords the  name  ;  but  when  a  soul  is  lost,  God  has  no  heart  to 
write  the  name  in  a  book  kept  for  that  purpose.  We  do  read  of 
names  which  are  blotted  out  of  the  book  of  life,  a  thing  wliich 
implies  record  ;  but  we  read  of  no  erasure  in  the  book  of  death,, 
because  there  is  no  such  book.  God  has  but  one  book,  the  book 
of  life.  In  that  book  every  name  is  written  in  lines  of  blood, 
and  when  any  name  is  blotted  out,  it  is  because  the  grace  that 
saves  has  been  willfully  and  wickedly  rejected.  God  wants  no 
victim  of  His  wrath.     God  is  not  vindictive. 

The  doctrine  of  eternal  punishment  must  be  separated  from  the 
notion  of  external  infliction.  When  the  Scriptures  speak  of  a 
prison  of  outer  darkness  and  a  bottomless  pit,  we  are  not  to 
materialize  these  phrases  as  if  they  were  definite  places  fitted  up 
with  all  the  means  of  inflicting  penalties.  The  soul  holds  all 
these.  Heaven  and  hell,  the  glory  and  the  shame,  are  in  us. 
The  soul  is  its  own  and  its  only  chamber  of  torture. 

God  saves  all  whom  He  can  save  from  sin,  and  redeems  to  holiness 
only  such  as  hunger  and  thirst  after  righteousness.  He  can 
save  only  those  who  want  to  be  saved.  The  eternal  ruin  of  a 
soul,  therefore,  is  something  for  which  He  is  no  way  responsible, 
except  so  far  as  He  is  responsible  for  making  us  free  and  respon- 
sible agents;  or,  to  quote  from  Dean  Alford,  "All  man's  salva- 
tion is  of  God,  and  all  his  condemnation  from  himself."  God 
leaves  nothing  undone  that  can  be  done  to  save  every  man,  and 
only  deliberate  and  persistent  wickedness  can  doom  a  soul  ta 
eternal  death. 

There  is  but  one  witness  whose  words  I  cannot  deal  with  as  rhetor- 
ical and  exaggerated.  This  is  the  testimony  of  Jesus  Christ, 
which  checks  and  curbs  my  speculation,  and  He  checks  me  be- 
cause His  love  is  so  intense.  My  love  for  men  cannot  be  com- 
pared to  His  ;  my  dread  of  their  possible  ruin  is  as  a  point  in  an. 
indefinite  line,  as  a  single  drop  in  all  the  seas,  when  measured 
against  His  ;  and  it  is  the  authority  of  infinite  and  self-sacrificing^ 
love  which  makes  His  word  final  to  me  ;  and  He  tells  me  that 
there  is  an  outer  darkness  from  which  the  soul  never  returns,  a 
second  death  from  which  there  is  no  resurrection.  The  utmost 
that  God  and  Christ  can  do  is  done  to  prevent  it.     Behrends.^ 

Read  pages  396,  397,  "  Christian  View  of  God  and  the  World,''  by 
Prof.  James  Orr. 


534  WORLD;    WORLDLY ;    WORLDLINESS. 


WORLD;  WORLDLY;  Worldliness. 

Five   Hebrew  and  Five  Greek  words  are  translated  by  the  common 
term  World.     In  the  main  they  carry  five  distinct  references  : 

1.  To  the  whole  Creation. 

See   Rom.    1  :  20,  24.  Acts  17  :  24.  God  that  made   the 

world. 

3.  To  the  earth  as  the  sphere  of  man's  abode. 

Matt.  24  :  14.         Acts  11  :  28. 

3.  To  the  age,  or  ages,  of  indefinite  time— tiie  Dispensations. 

1  Cor.  10  :  11.  Heb.  9  :  26. 

4.  To  ail  tlie  inliabitants  of  the  earth. 

Rom.  1:8;         3  :  19.  1  Cor.  1  :  21. 


5.  Pre-eminently,  to  the  Body  of  Unregenerate  Men. 

1  John  5  :  19.  The  whole  world  lieth  in  wickedness.  John 
1:1;  8:23;        12:29;  16:8;  17:14,16,18,21,25. 

1  Cor.  1  :  21  ;  3  :  19.  Eph.  2  :  2.  Col.  2  :  20.  But 
the  word  Worldly,  and  the  familiar  (though  not  scrip- 
tural) term  Worldliness,  have  also  special  references  and 
applications  of  a  moral  character  and  bearing. 


1.  To  the  supreme  objects  desired  and  sought 
by  worldly  or  unregenerate  men. 

1  Cor.  7  :  33,  34.  Careth  for  the  things  that  are  of 
the  world.  Ps.  49  :  6.  They  that  trust  in  their 
wealth.  IV.  351-353.  Isa.  5:11,12.  Ps.  17  :  14, 
15.  Men  of  the  world,  whose  portion  is  in  this  life. 
IV.  129. 


WORLD;    WORLDLY;    WORLDLINESS.  535 

3,  To  the  controlling  si)irlt  or  temper  of  un- 
regenerate  men,  indicating  their  moral 
character  as  ungodly  and  evil. 

John  3  :  19.   Men  love  darkness  rather  than  light. 
John  15  :  19.  1  Cor.  2  :  12.   We  have  received, 

not  the  spirit  of  the  world.  Eph.  2  :  2,  3.  Afore- 
time ye  walked  according  to  the  course  of  this 
world,  according  to  the  prince  of  the  power  of 
the  air,  of  the  spirit  that  now  worketh  in  the 
children  of  disobedience,  among  whom  we  also 
all  once  lived  in  the  lusts  of  our  flesh,  doing  the 
desires  of  the  flesh  and  of  the  mind.  1  John 
2  :  16.  All  that  is  in  the  world,  the  lust  of  the 
flesh,  and  the  lust  of  the  eyes,  and  the  pride  of 
life,  is  not  of  the  Father,  but  is  of  the  world. 
2  Cor.  4  :  4.  The  god  of  this  world  hath  blinded 
the  minds  of  the  unbelieving.  XI.  357. 


Injunctions  and  Counsels  against  Worldliness  and 
Worldly  Living. 

Rom.  12  :  2.  Be  not  conformed  (fashioned  according)  to  this 
world,  but  be  ye  transformed  by  the  renewing  of  your  mind. 
XI.  256,  257.  2  Cor.  6  :  17.  Come  ye  out  from  among  them, 
and  be  ye  separate,  saith  the  Lord,  and  touch  no  unclean 
thing;  and  I  will  receive  you.  XI.  369.  1  John  2  :  15.  Love 
not  the  world,  neither  the  things  that  are  in  the  world.  XI. 
Titus  2  :  12.  Denying  ungodliness  and  worldly  lusts,  we  should 
live  soberly  (referring  to  ourselves),  righteously  (to  our  fellow- 
men),  and  godly  (to  God),  in  this  present  evil  world.  XI.  547, 
548.  Ps.  62  :  10.   If  riches  increase,  set  not  your  heart  upon 

them.  IV.  421.  1  Tim.  6  :  17.  Charge  them  that  are  rich  in 
this  present  world,  that  they  be  not  highminded,  nor  have  their 
hope  set  on  the  uncertainty  of  riches,  but  on  God,  who  giveth 
us  richly  all  things  to  enjoy.  XI.  527.  1  Cor.  7  :  31.  Use 
the  world  as  not  abusing  it  (using  it  to  excess)  ;  for  the  fash- 
ion of  this  world  passeth  away.  XI.  302.  James  1  :  27.  Keep 
unspotted  from  the  world.  XI.  626.  Prayer  of  the  Psalmist, 
119  :  37.   Turn  away  mine  eyes  from  beholding  vanity.   V.  303. 

[By  nonconformity  is  meant  not  merely  outward  avoidance,  but 
inward  alienation.  The  ways  of  the  world  are  to  have  no 
home  in  the  Christian's  soul  ;  the  pleasures  of  the  world  are 
to  have  no  attraction  ;  the  deceits  of  the  world  are  to  bear  no 
gratification.     Anon.'\  u 


636  WORLD;    WORLDLY;    WORLDLINESS. 


Reasons  for  Non-Conformity   to   and   Separation 
from  the  Worldly. 

Evanescence   of   earthly    interests  and   pleasures.    Ps.  49  :  6-17. 
IV.  349-353.  Ps.  73  :  4-12,  16-20.  V.  7-10.         Worldly  liv- 

ing fails  to  satisfy.  Isa.  55  :  2.  Ye  spend  money  for  that  which 
is  not  bread,  and  your  labor  for  that  which  satisfieth  not.  V^III. 
301.  Eccles.  2  :  22,  23.  What  hath  man  of  all  his  labor,  and 
of  the  vexation  of  his  heart  ?  For  all  his  days  are  sorrows. 
Eccles.  1  :  2.  Vanity  of  vanities,  saith  the  Preacher,  all  is  vanity. 
VI.  Eccles.  6  :  12.  Who  knoweth  what  is  good  for  man  in 
this  life,  all  the  days  of  his  vain  life  which  he  spendeth  as  a 
shadow?  VI.  Alliances  with  worldly  men  lead  to  hurt,  and 
loss.  Illus.  Jehoshaphat  and  Ahab.  2  Tim.  4  :  10.  Demas 
forsook  me,  having  loved  this  present  world.  XI.  542.  2  Cor. 
4  :  4.  The  god  of  this  world  hath  blinded  the  minds  of  the 
unbelieving,  that  the  light  of  the  Gospel  should  not  dawn  upon 
them.  XI.  357.  2  Cor.  7  :  10.  The  sorrow  of  the  world 
worketh  death.  XI.  370-372.  1  Tim.  5  :  6.  She  that  giveth 

herself  to  pleasure  is  dead  while  she  liveth.  XI.  520.  2  Pet. 
1  :  4.  Corruption  is  in  the  world  by  lust.  XI.  James  4  :  4. 
The  friendship  of  the  world  is  enmity  with  God.  XI.  635. 
1  John  2:15.  If  any  man  love  the  world,  the  love  of  the  Father 
is  not  in  him.   XI.  686,  687. 

[Christian  alliances  with  openly  evil  men  do  not  command  the 
respect  of  the  very  men  for  whose  favor  they  are  formed. 
Men  of  the  world  are  very  keen  in  their  judgments  of  Chris- 
tian character.  They  know  what  is  consistent  Christian 
living,  when  they  see  it,  as  well  as  we  do.  Indeed,  their 
theoretic  ideal  of  a  Christian  life  is  commonly  more  exalted 
than  that  of  men  who  are  struggling  to  realize  it.  No  other 
class  of  men  are  so  prompt  to  tell  us  what  they  would  do  if 
they  believed  as  we  do,  as  those  who  believe  nothing.  An 
upright  and  downright  Christian  they  always  revere.  In  heart 
they  make  obeisance  to  him  as  to  no  other  type  of  man.  Do 
you  not  know  a  godless  man  who  professes  to  have  lost  all 
faith  in  religion,  but  who  makes  exception  of  some  one  humble 
Christian  woman — his  mother,  perhaps,  or  sister,  or  wife  ?  "  If 
ever  human  being  gets  to  heaven,  she  will,"  is  his  testimony. 
That  one  life  keeps  open  to  his  faith  the  celestial  gates.  Yes, 
the  world  reveres  the  honest  principles  of  our  religion  in  plain, 
honest  lives.     A.  Fhelps.'] 


WORSHIP.  537 


The  Regenerated  Believer  Assured  of  Overcoming 
Power. 

1  John  5  :  4,  5.  Whosoever  is  begotten  of  God  overcometh  the 
world  ;  and  this  is  the  victory  that  hath  overcome  the  world, 
even  our  faith.  And  who  is  he  that  hath  overcome  the  world, 
but  he  that  believeth  that  Jesus  is  the  Son  of  God  ?  XI. 

The    Assurance     and     Intercessory    Prayer    of 
Christ : 

John  16  :  33.  In  the  world  ye  have  tribulation  :  but  be  of 
good  cheer  ;  I  have  overcome  the  world.  X. 

John  IV  :  15.  I  pray  not  that  Thou  shouldest  take  them 
from  the  world,  but  that  Thou  shouldest  keep  them 
from  the  evil  one. 


WORSHIP. 


I.  Primal,  Essential,  and  Eternal  Elements  char- 
acterizing tlie  worship  of  pure  spirits,  angels, 
and  redeemed  men,  in  lieaven  and  on  earth. 

1.  The  Offering  to  God  of  PRAISE,  for  all  that 
He  is,  in  Being,  Character,  and  Working  ; 

the  reverent  ascription  of  Adoring  Homage  for  His 
original,  illimitable,  all-creative,  all-controlling,  and 
ineffably  glorious  Being  ;  ever  possessing  and  exer- 
cising an  Infinite  Majesty,  Might,  Wisdom,  Holiness, 
Justice,  Truth,  and  Love.  Ps.  96  :  1-9.  V.  148-152. 
Ps.    Ill  :     1-3.   V.  243.  Ps.   113    :   1-6.   V.    255,     6. 

Ps.  145  :  1-6,  12,  13.  V.  471-474.  Ps.  147  :  1.  V. 
485.  Ps.    148  :  2.  V.   492.  Ps.   150  :  1,     2,    6.  V. 

500,  1.  Isa.  6  :  1-3.  VIII.  40-42.  Rev.  7  :  9-12. 
XI.  746,  7.     See  Praise,  pp.  375,  379. 


538  WORSHIP. 


2,  The  Oflfering  of  Thanksgiving  for  all  that  He 

has  done  in  behalf  of  created  spirits  ;  for  His  Love  in 
Creating,  His  Goodness  in  Preserving  and  Providing, 
and  His  Grace  in  Redeeming  and  Eternally  Saving 
Men.  Ps.  100  :  4.  V.  168.  See  Thanksgiving,  pp. 
376,  379. 

3.  The  Offering  of  Glad  and  Loving  Service. 

Heb.  12  :  28.  Let  us  have  grace  whereby  we  may 
offer  service  well  pleasing  to  God.  XI.  612.  Rom. 
12  :  1.  Present  your  bodies  a  living  sacrifice,  holy, 
acceptable  to  God,  which  is  your  reasonable  service. 
XI.  256,  7.  Rev.  22  :  3.  His  servants  shall  serve 
Him.  XI.   781. 


II.  Minor  Elements  of  earthly  Worship,  befitting 
the  consciously  sinning,  dependent,  and  re- 
sponsible human  spirit. 

1.  Contrite  Confession. 


2.  Supplication  for  Divine  pardon,  renetving,  guidance, 
and  indwelling. 


3.  Consecration   of  tlie  whole  Self,  Avitli  all  entrusted 
gifts  to  tlie  Avill  and  work  of  God. 

Rom.    12  :  1,   11.  XI.   256,  7,  259,  260.  Titus   2  :  12. 

Live  soberly  (wisely),  righteously,  and  godly.  XI. 
548.  1.  Cor.  6  :  20.  Glorify  God  therefore  in  your 
body.  XI.  296,  8.  1  Cor.  10  :  31.  Do  all  to  the 
glory  of  God.  XI.  313.  Matt.  5:16.  Glorify  your 
Father  in  heaven.  John  15:8.  Herein  is  My 
Father  glorified  if  ye  bear  much  fruit. 


True  Worship  ;  its  spiritual  quality  and  exercises. 

1.  With  the  heart. 

John  4  :  23,  24.  They  that  worship  must  worship  Him  in 
spirit  and  in  truth.  X.  102.  Jer.  29  :  12,  13.  Search  for 
Me  with  all  your  heart,  VIII.  529.       Ps.  57  :  7.   My  heart 


W0R8UIP.  539 

is  fixed.  IV.  402.  Ps.  37  :  4.  He  will  give  thee  the  re- 
quests of  thy  heart.  IV.  274.  Ps.  62  :  8.  Pour  out  your 
heart  before  Him.  IV.  418,  9.  Ps.  66  :  18.  If  I  regard 
iniquity  in  my  heart,  the  Lord  will  not  hear  me.  IV.  445. 
Ps.   145  :  18.   Call   upon   Him  in  truth.   V.  476.  2  Tim. 

2  :  22.  Call  upon  the  Lord  out  of  a  pure  heart.  In  the 
beauty  of  holiness.  Ps.  29  :  2.  IV.  217,  220-223.  Illus. 
2  Chron.  30  :  18.   VII.  341. 


2.  l¥itta  reverent  humility,  adoring;  faith,  and  loving  de§ire. 

Ps.  95  :  6.   Bow  down,  kneel   before  the   Lord,  our   Maker. 
V.  141.  Ps.  42,  63,  and  84. 


United  or  Public  Worship. 

Ps.  Ill  :  1.  In  the  council  of  the  upright  and  in  the  congregation. 
V.  243.  Heb.  10  :  25.  Not  forsaking  the  assembling  your- 
selves together.  XI.  593,  4.  Illus.  Acts  1  :  13,  14.  XI.  13,  14. 
Acts   12  :  12.   XI.  86.  Isa.  56  :  7.   My  house  of  prayer.   VIII. 

317.  God's  Presence  pledged  to  worshipers.  Ex.  20  :  24, 
In  every  place.  .  .  I  will  come  and  bless.  II.  229.  Matt. 
18  :20.  Where  two  or  three  are  gathered  in  My  name,  there  am 
I  in  the  midst  of  them.  X.   293. 


Public     Worship     a     Favorite     Theme    with    tlie 
Psalmists. 

Many  of  the  Psalms  utter  the  call  to  worship,  or  express 
delight  in  the  Sanctuary  service.  They  refer  to  song  and 
prayer  and  to  the  truths  unfolded  in  the  sacred  Place,  where 
God's  honor  and  beauty  abide.  They  utter  with  fervid 
words  the  experiences  of  instruction,  inspiration,  and  com- 
fort, of  uplifting  and  delight,  that  come  into  their  hearts 
from  the  hallowing  influences  that  fill  the  Holy  Place  of 
God's  Presence  and  communing  Fellowship. 

We  bespeak  the  reader's  thoughtful  consideration  of  the 
following 

Selected    Passag^ei   Referring  to  the  lYorship  of  the 
Sanctuary. 

Ps.  27  :  4-6.  One  thing  have   I  desired  of  the  Lord, 
that  I  may  dwell  in   the  house  of  the  Lord  all  the 


540  WORSHIP. 


days  of  my  life,  to  behold  the  beauty  of  the  Lord, 
and  to  inquire  in  His  temple.  IV.  206. 

Ps.  48  :  9.  We  have  thought  of  Thy  loving  kindness, 
O  God,  in  the  midst  of  Thy  temple.   IV.   344. 

Ps.  65  :  1-4.  Praise  waiteth  for  Thee,  O  God,  in  Zion. 
Blessed  is  the  man  w^hom  Thou  causest  to  approach 
unto  Thee,  that  he. may  dwell  in  Thy  house.  We 
shall  be  satisfied  with  the  goodness  of  Thy  house, 
even  of  Thy  holy  temple.  IV.  436,  437. 

Ps.  68  :  24-26.  Bless  ye  God  in  the  congregation.  IV. 
465. 

Ps.  73  :  17.  Until  I  went  into  the  sanctuary  of  God  ; 
then  understood  I  their  end.   V.  9. 

Ps.  77  :  13.  Thy  way,  O  God,  is  in  the  sanctuary.  V. 
36. 

Ps.  84  :  1,  2,  4,  10.  How  lovely  are  Thy  tabernacles, 
O  Lord  of  Hosts !  My  soul  longeth,  yea,  even 
fainteth  for  the  courts  of  the  Lord.  Blessed  are 
they  that  dwell  in  Thy  house  ;  they  will  be  still 
praising  Thee.  A  day  in  Thy  courts  is  better  than 
a  thousand.   V.  67-70. 

Ps.  89  :  7.  God  is  greatly  to  be  feared  in  the  assem- 
bly of  the  saints,  and  to  be  had  in  reverence  of  all 
them  that  are  about  Him.   V.   96. 

Ps.  95  :  2,  6.  Let  us  come  before  His  presence  with 
thanksgiving.  O  come,  let  us  worship  and  bow 
down.  V.   140,  141. 

Ps.  96  :  8,  9.  Honor  and  majesty  are  before  Him  ; 
strength  and  beauty  are  in  His  sanctuary.  Give 
unto  the  Lord  the  glory  due  unto  His  name  ;  bring 
an  offering,  and  come  into  His  courts.  O  worship 
the  Lord  in  the  beauty  of  holiness.  V.   150-152. 

Ps.  99  :  5,  9.  Exalt  the  Lord  our  God,  and  worship 
at  His  holy  hill  ;  for  the  Lord  our  God  is  holy.  V. 
166.  Ps.    Ill  :  1.   V.   243. 

Ps.  122  :  1.  I  was  glad  when  they  said  unto  me,  Let 
us  go  into  the  house  of  the  Lord.  V.  369. 

Ps.  134  :  2,  3.  Ye  that  stand  in  the  house  of  the  Lord, 
praise  the  Lord,  for  He  is  good.   V.   421. 

Ps.  149  :  1.  V.  497.  Ps.  150  ;  1.  Praise  God  in  His 
sanctuary.  V.  500,  501. 


Old  Testament   Worship,  under  Form  and  Ritual 
with  Typical  Design  and  Meaning. 

1.  Patriarchal    Period,    with    simple    Altar  and 
Sacrifice.     Family  Head   the  Offerer.     Adam,  II.   195- 


WORSHIP.  541 

197.        Abel,  II.   206-208.        Noah,  II.  250,  1.        Abraham, 
II.  297.     See  Sacrifice,  p,  466. 


3.  From  Moses  to  Christ,  an  enlarged  elaborate 
Ceremonial,  of  which  Altar  and  Sacrifice 
formed  the  center  and  substance,  with  Sanc- 
tuary and  Priesthood  as  the  chief,  because 
necessary  adjuncts. 


Outline     of    Details     under  Moses:   (Tolume  II.) 

Tabernacle,  God's  First  Dwelling-Place  for  man's 
Worship,  pp.  289-341.  Priesthood,  pp.  345-351. 
Levites,  pp.  352-356.  Sacerdotal  System,  356, 
357.  Sacrificial  System,  358-365.  Animal  Sac- 
rifice, its  essential  feature  the  Life-Blood,  366- 
370.  Chief  Offerings  :  Burnt-Offering,  373.  Meat 
and  Drink  Offering,  377.  Peace-offering,  381. 
Sin-offering,  386.  Trespass  or  Guilt-offering, 
390.  Times  for  Convocation  and  Worship, 
393-398.  Daily,  Weekly,  Monthly  Sacrifice,  399- 
403.  Historical  Festivals  :  Passover  and  Feast 
of  Unleavened  Bread,  403-409.  Pentecost  or 
Feast  of  Weeks,  409-411.  Great  Day  of  Atone- 
ment, 413-418.  Tabernacles  or  Feast  of  In- 
gathering, 419-422.  Sabbatic  Year  and  Year 
of  Jubilee,  422-428.  Vows  and  Votive  Offer- 
ings, 433-436.  Offerings  of  First-Born,  First- 
Fruits,  Tithes,  436-440. 


Under  Solomon  : 

Temple.  III.   532-534,     540-545.     Rebuilding     under 
Zerubbabel.   Ezra  3  :  10-12.         5  :  1,   2  ;  6  :  14. 

VII.    500,  509. 


3.  Design,  Uses,  and  Limitations  of  the  Hebrew 
Ritual ;  its  underlying  Spiritual  Keference 
and  Cleaning.  II.  362-366,  456-458.  Formal  (heart- 
less, or  feigned)  worship  abhorrent  to  God.  III.  171,  last 
note.  Such  worshipers  warned,  Isa.  29  :  13.  Jer.  1  :  14. 
VIII.  434.  Isa.  58  :  2-4.  VIII.  329.  Sacrifice  and  Rit- 
ual meaningless  without  heart-service,  obedience,  and 
purity.  Isa.  1  :  11-20.  VIII.  20-24.  Micah  6  :  7.  IX. 
483.  Inefficacy  of  sacrifice  compared  with  heart  and  life 


542  WORSHIP. 


offerings    of    prayer    and    service.  Ps.   50  :  8-15,    23  ; 

51  :  17.  IV.  358-362,374.  Obedience  better  than  sacrifice. 
1  Sam.  15:22.  III.  295.  Amos  4  :  4,  5.  IX.  413.  Amos 
5  :  21,  22.  IX.  419.  I  desire  Mercy,  not  sacrifice,  and  the 
knowledge  of  God  more  than  burnt  offerings.  IX.  356. 
Matt.  9:13;  12  :  7.  I  will  have  mercy  and  not  sacri- 
fice. X.  223,  4.  137.     See  Sacrifice. 


Otlier  New  Testament  References  to  Worship. 

John  4  :  20-24.  X.  102.  Christ  here  abrogates  the  entire  ceremo- 
nial of  Moses  and  Solomon,  as  to  place  and  requisites  of  worship. 
James  1  :  27.  True  worship  (//ir(f.y-^a/^)  and  undefiled,  etc.  "James 
proposes  to  say  that  better  than  all  external  observances  is  to 
visit  the  fatherless  and  widows  and  to  keep  unspotted."  H.  W. 
Buttz.  The  same  word,  Acts  26  :  5  and  Col.  2  :  18.  Its  meaning 
is  -ivorship.  Ordinances,  acts,  and  forms  are  means,  and  rightly 
used  as  such  may  be  helps.     See  note,  XI.  303. 

For  Place  of  Worship,  see  House  of  God,  p.  201  ;  Tabernacle, 
p.  510. 


APPENDIX. 
SUGGESTIVE  PARAGRAPHS  AND  USEFUL  NOTES. 

AFFLICTION,  pp.  12-15. 

To  all,  sooner  or  later,  Christ  comes  to  baptize  them  with  fire.  With 
many — and  those,  perhaps,  the  best  people — it  goes  on  month  after 
month  and  year  after  year.  By  secret  trials,  chastenings  which 
none  but  they  and  God  can  understand,  the  Lord  is  cleansing  them 
from  their  faults  and  making  them  to  understand  wisdom  secretly, 
burning  out  of  them  the  chaff  of  self-will  and  self-conceit  and  van- 
ity, and  leaving  only  the  pure  gold  of  righteousness.  How  many 
sweet,  holy  souls,  who  look  cheerful  enough  before  the  eyes  of  man, 
yet  have  their  secret  sorrows  !  They  carry  their  cross  unseen  all 
day  long,  and  lie  down  to  sleep  on  it  at  night,  and  they  will  carry 
it,  perhaps,  for  years  and  years,  and  to  their  graves,  and  to  the 
throne  of  Christ,  before  they  lay  it  down  ;  and  none  but  they  and 
Christ  ever  will  know  what  it  was,  what  was  the  secret  of  chastise- 
ment which  God  sent  to  make  that  soul  better,  which  seemed  to  us 
already  too  good  for  earth.     Charles  Kingsley. 


AGENCY,  DIVINE  AND  HUMAN,  pp.  16,  17. 


A  careful  and  exhaustive  study  of  the  texts  and  points  presented  upon 
the  above  pages  can  hardly  fail  to  remove  all  real  practical  difficul- 
ties touching  the  seemingly  irreconcilable  facts  of  Divine  Sover- 
eignty and  Human  Freedom.  The  Bible  neither  directly  presents, 
nor  does  it  attempt  to  harmonize  the  related  and  combined  action 
of  God  and  man.  It  simply  ignores  the  question  of  difficulties. 
Only  curious  and  speculative  thinking  has  raised  and  interminably 
discussed  these,  to  no  spiritual  profit,  and  without  any  conclusive 


544  APPENDIX. 

or  advantageous  result.  By  throwing  an  impenetrable  veil  over 
this  question,  it  puts  it  out  of  the  sphere  of  reasonable  consideration, 
and  so  removes  it  out  of  the  list  of  possible  perplexities  and  doubts 
for  every  right-minded  believer.  On  the  one  hand  the  Bible  claims 
for  God  an  absolute  Sovereignty  over  all  being  and  events.  On  the 
other,  it  recognizes  and  affirms  man's  freedom  by  its  direct  oft- 
repeated  demand  that  this  freedom  itself  be  faithfully  exercised  in 
meeting  and  fulfilling,  to  the  utmost  of  his  ability  and  endeavor,  all 
the  righteous  purposes  and  gracious  provisions  of  the  Sovereign 
God  in  redeeming,  sanctifying,  and  saving  men.  And  in  vital  con- 
junction with  this  demand  the  Book  of  God  assures  the  compliant, 
fervent,  believing  man  that  the  Sovereign  power  and  grace  of  God 
are  engaged  to  second  and  secure  the  promised  blessed  result.      B. 


ARCH/EOLOGY,  p.  2  1 . 


The  excavator  and  the  decipherer  of  ancient  inscriptions  have  united 
to  restore  a  history  of  the  past  which  had  seemed  lost  forever,  and 
some  of  the  results  of  this  restoration  are  startling  in  the  extreme. 
We  are  beginning  to  discover  that  civilization,  at  all  events  in  the 
East,  is  very  old,  and  that  the  world  of  Abraham  was  a  world  that 
was  highly  literary,  and  already  had  behind  it  a  long  civilized  past. 
It  is  mainly  from  the  cuneiform  inscriptions  of  Babylonia  that  the 
light  has  come.  Babylonia  was  the  China  of  the  old  Oriental 
world  ;  it  was  a  land  where  writing  and  reading  had  been  practised 
for  unnumbered  centuries,  and  from  whence  the  elements  of  culture 
had  been  disseminated  throughout  Western  Asia.  Its  cities  con- 
tained libraries  stored  with  clay  books,  and  the  exploring  expedi- 
tions which  have  been  sent  from  Europe  and  America  have  made  us 
acquainted  with  some  of  them.  Two  such  libraries,  which  were 
formed  before  Abraham  was  born,  have  been  discovered  within  the 
last  half-dozen  years  :  one  of  them  by  the  French  explorer,  M.  de 
Sarzec,  at  Tello  in  Southern  Babylonia  ;  the  other,  and  the  more 
important — though  only  fragments  of  it  have  been  preserved — by 
Mr.  Haynes  working  in  behalf  of  the  University  of  Pennsylvania  at 
Niffer,  the  ancient  Nippur,  in  the  northern  part  of  the  country. 
Some  idea  may  be  formed  of  the  extent  of  these  libraries,  and  at  the 
same  time  of  the  materials  that  are  being  accumulated  for  the  his- 
torian, by  the  fact  that  the  number  of  tablets  found  at  Tello  is  esti- 
mated at  33,000,  while  those  discovered  at  Niffer  reach  an  almost 
equally  high  figure.     A.  H.  Sayce. 


APPENDIX.  545 


BIBLE,  pp.  35-41. 


A  most  appropriate,  because  most  comprehensive,  exact  and  inclusive, 
motto-text  for  the  Title-page  of  the  Bible  would  be  the  announce- 
ment of  the  Baptist  when  Jesus  approached  him  for  baptism  :  "  Be- 
hold THE  Lamb  of  God,  who  taketh  away  the  sin  of  the 
WORLD  !"      B. 

The  Bible  was  not  written  for  "literature,"  although  it  is  foremost 
among  literary  productions.  It  was  not  written  for  scientific  teach- 
ing, although  i(s  intimations  of  scientific  truth  have  probably  been 
misunderstood  only  because  men  have  not  discovered  the  wonders 
of  nature  as  God  knows  them.  It  was  not  written  for  history, 
although  its  records  of  ancient  nations  besides  those  of  the  Hebrews 
are  invaluable.  One  purpose  runs  through  all  the  book,  in  poetry, 
prophecy,  history — only  one,  that  is,  salvation.  From  beginning  to 
end,  if  we  read  in  the  light  of  the  Spirit,  we  see  Christ  the  Saviour 
of  men.  This  is  the  mystery  of  the  saving  power  of  the  Word. 
Other  books  appeal  to  the  mind  and  the  heart  ;  this  goes  through 
the  mind  and  the  heart  into  the  deepest  being,  the  inner  self.     Ation. 


Historic  Character  of  the  Bible. 

Sacred  books  other  than  the  Bible  have  no  historic  character  or 
will  not  bear  examination  in  the  forum  of  history.  They  do 
not  carry  history.  The  Vedas  of  the  Hindoos  are  poetry  and 
philosophy.  The  writings  of  Confucius  were  mostly  of  a 
political  character.  You  will  not  find  the  sacred  books  of 
any  of  the  heathen  peoples  that  will  give  a  course  of  history, 
of  biographical  cast  like  that  in  the  Bible  from  Christ  back  to 
Abraham.  Then  you  will  not  find  one  of  them  that  will  give 
you  a  sweep  over  national  histories  like  that  contained  in  this 
Book.  If  the  Bible  is  not  distinguished  from  all  these  other 
sacred  books  by  its  monotheism  and  morality,  it  is  by  the 
trustworthiness  of  its  historic  record.  Just  as  far  back  as  I'e- 
search  has  been  able  to  push  inquisition,  so  far  has  the  Bible 
history  been  found  reliable.     C.  Caverno. 

Not  words,  but  deeds,  constitute  the  most  impressive  revelation 
of  God.  He  speaks  to  men  through  history.  He  came  by 
Jesus  Christ.  And  the  incarnation  was  only  the  crown  of  an 
unbroken   historic   revelation.      Not    in    legal    codes    and    in 


546  APPENDIX. 


ritual  ordinances  are  we  to  search  for  the  secret  and  vital 
principle  of  God's  self-revelation,  but  in  the  historical  events 
in  which  they  are  embedded  and  which  make  them  radiant 
with  eternal  meaning.  The  whole  patriarchal  history  and 
the  discipline  of  Israel  are  luminous  with  warning  and  encour- 
agement. We  are  enriched  by  the  narratives  of  Abraham, 
and  Joseph,  and  Moses,  and  Joshua,  and  the  Judges,  and  the 
Kings,  loyal  and  rebellious.  There  are  no  better  stories  for 
our  children.  There  are  no  more  impressive  narratives  for 
the  oldest.  They  constitute  an  invaluable  primer  of  morality 
and  religion.  They  were  written  and  preserved  for  our  ad- 
monition.    They  are  not  cunningly  devised  fables,     Behrends. 

Its  History  L-argely  Biographical. 

From  Christ  back  to  Abraham  we  have  a  thoroughly  re- 
liable biographical  history.  I  prefer  to  call  this  portion 
of  biblical  history  biographical,  because  it  deals  with 
the  fortunes  of  individual  men,  and  because  inherently 
it  is  biographical  as  distinguished  from  race  or  national 
history.  The  history  runs  over  a  large  section  of  the 
fortunes  of  the  people,  to  be  sure,  but  all  along  the  eye 
is  made  to  rest  on  prominent  characters,  and  where  they 
fail  the  history  fades  in  respect  to  definiteness  of 
outline, 

Abraham,  Isaac,  and  Jacob  come  before  you  as  individ- 
ual men.  The  stream  of  tribal  history  sinks  from  view 
till  Moses  and  Aaron  appear.  The  heroic  age  has  its 
leaders  in  Joshua,  Jephthah,  Gideon,  Samson.  Proph- 
ecy you  do  not  see  as  a  movement,  but  you  do  see  Sam- 
uel, Elijah,  EHsha,  Isaiah,  Jeremiah,  Daniel. 

The  history  of  the  kingdoms  is  a  history  of  their  kings. 
David,  Solomon,  the  Jeroboams,  Ahab,  Hezekiah,  and 
the  poor  miserable  wretches  Jehoiakin  and  Jehoiachin 
and  Zedekiah,  whom  one  after  another  Nebuchadnezzar 
carried  off  in  chains  to  Babylon,  were  real  flesh  and 
blood  men  whose  fortunes  make  up  the  core  of  the  his- 
tory of  the  kingdoms  of  Israel  and  Judah.      Caverno. 


Bible  and  Science. 

Modern  science  has  really  raised  no  new  difficulties  to  faith  in 
the  Christian  revelation.  If  it  had  done  so,  the  company  of 
Christian  believers  would  not  be  adorned  with  that  remark- 
able galaxy  of  great  scientific  lights  which  is  so  conspicuous 
in  modern  times.  Beginning  with  Sir  Isaac  Newton  and  end- 
ing with  Faraday,  Lord  Kelvin,  and  Clerk-Maxwell  in   Eng- 


APPENDIX.  547 

land,  and  a  number  of  other  great  mathematicians  and  physi- 
cists who  so  impressed  Professor  Romanes  among  the  Cam- 
bridge graduates,  the  roll  of  science  has  never  failed  to  be 
adorned  with  Christian  believers  of  the  most  pronounced  and 
childlike  character.  Joseph  Henry,  Asa  Gray,  J.  D  Dana, 
Le  Conte,  and  Professor  Young  are  but  a  few  of  the  names 
that  suggest  themselves  at  once  as  we  run  over  the  list  in 
America.  Those  who  have  drunk  deepest  from  the  wells  of 
science  are  those  who  have  thirsted  most  for  the  waters  which 
Christ  alone  has  supplied.      G.  F.  Wright. 


Bible  Firm  against  Assault. 

If  we  wonder  at  the  number  and  the  variety  of  the  attacks  on 
the  system  of  truth  contained  in  the  Bible,  we  have  equal 
cause  to  be  grateful  for  the  number  and  variety  of  the  de- 
fenses which  have  been  made  of  the  Divine  origin  of  the 
sacred  records.  These  defenses  are  not  only  numerous,  but 
dissimilar  and  independent  of  each  other.  They  become 
cumulative  with  advancing  time.  The  providence  of  God  is 
the  interpreter  of  the  truth  of  prophecy,  for  as  the  centuries 
move  on  the  fulfilled  predictions  of  Holy  Writ  become  more 
and  more  impressive.  The  continued  triumph  of  the  Gospel 
over  all  the  forms  of  opposition  ;  the  superiority  of  its  morals 
as  they  are  contrasted  with  all  other  ethical  systems  ;  the  per- 
fect ideal  presented  by  the  life  and  character  of  Christ  to  all 
the  human  ideals  which  are  proposed  for  study  and  imitation  ; 
the  confession  made  by  writers  of  all  nationalities  and  degrees 
of  culture,  of  all  faiths  and  unbeliefs,  by  men  unlike  each 
other  in  all  the  respects  in  which  men  can  be  dissimilar,  who 
after  the  strictest  scrutiny  have  been  unable  to  find  any  fiaw 
or  blemish  in  the  ineffable  purity  and  beauty  of  the  character 
of  Christ,  by  men  who  came  to  vilify  and  misrepresent,  but 
who,  as  they  contemplated  it,  became  filled  with  tender  and 
irrepressible  admiration,  and  ended  by  admitting  that  His 
was  the  matchless  ideal  which  satisfied  both  the  intellect  and 
the  heart.  Every  new  discovery  of  archaeology,  every  fresh 
light  thrown  on  the  accuracy  of  the  Mosaic  records,  every  dis- 
interred and  deciphered  inscription  which  gives  confirmation 
to  any  part  of  biblical  history,  adds  both  to  the  number  and 
the  strength  of  the  ever-accumulating  evidences  of  the  truth 
of  our  holy  religion.     Af.  D.  Hoge. 

Suinmary  :   Proofs  of  Inspiration. 

First,  by  way  of  preliminary  assurance,    the  general   result   of 
historical  criticism  to  the  genuineness  and  authenticity  of  the 


548  APPENDIX. 

Bible  as  a  whole,  as  well  as  the  satisfactory  issue  of  the  special 
investigations  into  the  merits  of  certain  parts  of  it,  such  as 
the  genuineness  of  the  Fourth  Gospel.  Recent  "  destructive 
criticism"  has  not  been  able  to  destroy  the  "  impregnable 
rock  of  Holy  Scripture,"  but  has  done  invaluable  service  in 
removing  from  it  the  accumulated  and  rank  moss  of  centuries 
of  human  tradition. 

Second,  as  subsidiary  proof,  looking  at  the  Bible  as  a  whole, 
the  argument  from  its  organic  unity,  in  spite  of  its  diversity 
of  authorship  and  the  origin  of  the  several  parts  at  centuries 
of  time  and  continents  of  space  removed  from  each  other. 
The  Bible  is  a  continuous  whole,  a  completed  design,  its  per- 
fectly co-ordinated  parts  supplied  by  workmen  often  ignorant 
of  their  mutual  labors.  This  is  an  old  and  now  unappreci- 
ated, but,  when  understood,  most  convincing  suggestion. 

Third,  as  further  evidence,  the  twofold  witness  of  the  Church 
and  history  throughout  the  world  and  centuiies,  back  to  the 
most  primitive  times,  the  former  always  recognizing  the  Bible 
which  we  now  have  as  Divine,  and  testifying  to  its  satisfaction 
of  the  religious  feelings  and  deepest  needs  of  mankind  ;  the 
other  unequivocally  affirming  its  uniform  and  unmatched  in- 
fluence for  good  upon  the  individual  and  society. 

There  is,  fourthly  and  conclusively,  the  testimony  of  the  Spirit 
of  God  to  the  intelligence  and  heart  of  the  individual  believer 
and  to  the  mind  of  the  organized  body  of  believers,  in  all 
countries  and  ages,  removing  doubts,  illuminating  saving 
truth,  and  assuring  the  soul  and  the  Church  of  their  posses- 
sion of  the  "  Word  of  God"  written.      IV.   IV.  Elwamr. 


List  of  Complete  Versions. 

Dr.  J.  G.  Watt,  Secretary  of  the  British  and  Foreign  Bible 
Society,  has  compiled  an  authentic  list  of  complete  versions 
of  the  Scriptures.     Its  leading  data  are  the  following  : 

Translations  of  the  entire  Scriptures  there  exist  at  present  to 
the  number  of  108.  Of  these  40  are  in  the  languages  of 
Europe  ;  41  in  the  languages  of  Asia  ;  14  in  the  languages  of 
Africa  ;  10  in  the  languages  of  Australia  and  Oceanica  ;  and 
3  in  the  American  languages.  Nearly  all  of  the  Asiatic  ver- 
sions have  been  made  during  the  course  of  the  present  cen- 
tury, and  are  chiefly  the  results  of  the  scholarship  and  indus- 
try of  Christian  missionaries.  Several  translations  into  Asiatic 
tongues  are  yet  in  preparation,  but  it  is  not  to  be  expected 
that  further  versions  in  European  languages  will  yet  be  added 
to  the  list.  Of  the  108  complete  versions,  mentioned  in  the 
following  list,  a  few  were  prepared  and  published  before  the 
organization    of    Bible    societies.     The    British    and    Foreign 


APPENDIX.  549 

Bible  Society,  organized  in  180+,  has  alone  published  80  of 
these  versions.  The  rest  have  appeared  from  the  presses  of 
the  other  British,  the  American,  the  German,  and  the  Dutch 
Bible  societies.  The  following  are  the  languages  in  which 
these  versions  have  appeared  : 

I.  Europe — 1,  English  ;  2,  Welsh  ;  3,  Gaelic  ;  4,  Irish  ;  5, 
Man,  a  Gaelic  dialect  on  the  Isle  of  Man  ;  6,  Bohemian  ; 
V,  Breton  ;  8,  Bulgarian  ;  9,  Dutch  ;  10,  Esthuonian  ;  11, 
Finnish  ;  12,  Flemish  ;  13,  French  ;  14,  Georgian  ;  15,  Ger- 
man ;  16  and  17,  ancient  and  modern  Greek  ;  18,  Icelandic  ; 
19,  Italian  ;  20,  Servian  ;  21  and  22,  Lapp,  both  the  Nor- 
wegian and  the  Swedish  ;  23,  Latin  ;  24,  Lettic  ;  25,  Lithua- 
nian ;  26,  Magyar;  27,  Norwegian  or  Danish  ;  28,  Polish  ;  29, 
Portuguese  ;  30,  Roumanian  ;  31,  Russian  ;  32  and  33,  Ro- 
manic, two  dialects  ;  34,  Slavonic  ;  35,  Spanish  ;  36,  Spanish- 
Jewish  ;  37  and  38,  Wendish,  two  dialects  ;  39,  Turkish  ;  40, 
Swedish.  II.  Asia — 4l,  Arabic  ;  42,  43,  and  44,  Armenian, 
three  dialects  ;  45,  Azarbeidshani  Turki  ;  46,  Hebrew  ;  47  and 
48,  Syriac,  ancient  and  modern  ;  49,  Persian  ;  50,  Assam  ;  51, 
Bengali  ;  52,  Barma  ;  53,  Karamic  ;  54,  Gudsherati  ;  55, 
Hindi  ;  56,  Hindustani  ;  57  and  58,  Karen,  the  Sgan  and 
Pwo  ;  59,  Khasi  ;  60,  Maloyalam  ;  61,  Marathi  ;  62,  Pushtu  ; 
63,  Sanskrit  ;  64,  Shan  ;  65,  Singhali  ;  66,  Tamil  ;  67,  Telugu  ; 
68,  Uriya  ;  69,  Siam  ;  70,  Malaic  ;  71,  Batta  Toba  ;  72, 
Dajakic  ;  73,  Java  ;  74,  Sunda  ;  75,  Amoi  ;  76,  Canton  ;  77, 
Futshau  ;  78,  Mandarin  ;  79,  VVenli  ;  80,  Mongolian  ;  81, 
Japanese.  III.  Africa — 82,  Akra  or  Gae  ;  83,  Tshai  (Asante)  ; 
84,  Yoruba  ;  85,  Esig  ;  86,  Duala  ;  87,  Kafir  ;  88,  Tshuana  ; 
89,  Suto  ;  90,  Zulu  ;  91,  Suaheli  ;  92,  Ganda  ;  93,  Amharic  ; 
94,  Madagascar  ;  95,  Luganda.  IV.  Australia  and  Oceanica 
—96,  Aneityum  ;  97,  Fidshi  ;  98,  Gilbert  ;  99,  Hawaiian  ; 
100,  Lifu  ;  101,  Maori  ;  102,  Rarotonga  ;  103,  Samoa  ;  104, 
Tahiti  ;  105,  Tonga.  V.  America— 106,  Kri  ;  107,  Dakota  ; 
108,  Esquimo. 

If  partial  translations  are  added  to  these  complete  versions,  the 
total  will  reach  almost  the  figure  of  five  hundred. 


Books  and  Reading,  p.  44. 

Effects  of  Unchristian  Literature. 

In  its  study  of  pagan  literature  Italy  itself  became  frankly 
and  avowedly  pagan.  Beauty,  not  duty  was  the  lord 
of  the  soul.  Not  to  inform  the  conscience,  but  to  cor- 
rect the  taste  became  the  end  of  study.  And  down  the 
highway  of  a  Christless  literature  and  a  pagan  art  the 
nation  hurried  until  it  found  its  richest  intellectual  life 


550  APPENDIX. 


"  blossoming  in  a  swamp  of  indescribable  vices."  The 
history  of  the  renaissance  makes  it  too  sorrowfully  plain 
that  there  may  be  achieved  a  high  intellectual  standard 
in  the  schools  which  are  at  the  same  time  undermining 
the  morals  of  the  nation.  One  cannot  be  fed  upon  the 
literature  of  unbelief  and  retain  the  virility  of  Christian 
convictions.  Interior. 
The  Bible  and  Christianity  have  ever  stood  for,  and  have 
made  the  grandest,  most  vital  and  effective  contributions 
to  Literature.  Yet  the  majority  of  cultured  literary 
men  in  this  day  ignore  the  essential  spirit  as  well  as 
teaching  of  Christianity.  All  other  knowledges,  of 
philosophy  and  science,  of  aesthetic  and  mechanical  art, 
of  economic,  political  and  social  life,  all  that  pertain  to 
the  interests,  pursuits,  and  well-being  of  this  life,  are 
exhaustively  prosecuted  and  treated.  But  the  knowl- 
edge of  God,  which  is  the  vital  element  and  condition 
of  spiritual  and  eternal  life,  the  knowledge  that  must 
underlie  and  produce  all  truly  religious  feeling  and 
saving  faith,  is  passed  indifferently  by.  If  read  or 
studied  at  all  by  the  host  of  literary  students  and 
writers,  the  Book  of  God  is  intellectually  studied  as  a 
model  of  high  literary  excellence,  and  by  a  few  its  pure 
morality  is  commended.  But  the  strange  sad  fact  is 
patent  to  all  who  love  the  Master  that  its  profound  and 
inestimably  precious  spiritual  revelations  are  utterly 
ignored  in  the  mass  of  the  living  and  morally  leavening 
literature  of  to-day.     B, 


CHRISTIAN    LIFE:    TESTIMONY,  p.  73. 


The  witness  of  one's  own  personal  conviction  and  experience  is  the 
strongest  weapon  that  a  Christian  can  use.  I  do  not  despise  the 
place  of  reasoning,  but  arguments  do  not  often  change  opinions  ; 
they  never  change  hearts.  Logic  and  controversial  discoursing 
may  prepare  the  way  of  the  Lord,  but  it  is  in  the  wilderness.  But 
when  a  man  calls  aloud,  "  Come  and  hear,  all  ye,  and  I  will  declare 
what  God  hath  done  for  my  soul  ;"  or  when  he  tells  his  brother, 
"  We  have  found  the  Messias  ;"  or  when  he  sticks  to,  "  One  thing 
I  know,  that,  whereas  I  was  blind,  now  I  see,"  it  is  difficult  for  any- 
body to  resist,  and  impossible  for  anybody  to  answer  that  way  of 
testifying.     It  is  a  way  that  we  can  all  adopt  if  we  will.     Christian 


APPENDIX.  551 

men  and  women  can  all  say  that.  I  do  not  forget  that  there  are 
indirect  ways  of  spreading  the  Gospel.  Some  of  you  think  that  you 
do  enough  when  you  give  your  money  and  your  interest  in  order  to 
help  these.  You  can  buy  a  substitute  in  the  militia,  but  you  cannot 
buy  a  substitute  in  Christ's  service.  You  have  each  some  congre 
gation  to  which  you  can  speak,  if  it  is  no  bigger  than  Paul's — 
namely,  Aquila  and  Priscilla.  What  talks  they  would  have  in  their 
lodging  as  they  plaited  the  whisps  of  black  hair  into  rough  cloth 
and  stitched  the  strips  into  tents  !  Aquila  was  not  a  Christian  when 
Paul  picked  him  up,  but  he  became  one  very  soon  ;  and  it  was  the 
preaching  in  the  workshop,  amid  the  dust,  that  made  him  one.  If 
we  want  to  speak  about  Christ  we  shall  find  plenty  of  people  to 
speak  to.  "  Ye  are  My  witnesses,  saith  the  Lord."  Alexander 
Machiren. 


CHRISTIAN  WALK,   pp.  79,  80. 


The  spotlessness  of  the  Saviour's  life  is  the  pattern  of  the  spotless  life 
to  which  we  must  aspire.  Is  any  such  purity  as  Christ's  possible  to 
us  ?  Christ  must  come  near  to  the  soul  before  it  can  really  by  Him 
"  escape  the  corruption  that  is  in  the  world."  He  must  see  the 
Jesus  of  the  Cross  on  the  cross.  And  what  then  ?  Full  of  pro- 
foundest  gratitude,  the  soul  looks  round  to  see  what  it  can  give  to 
the  Saviour,  and  it  can  find  nothing.  It  has  nothing  to  give,  and 
it  simply  gives  itself.  It  is  its  own  no  longer.  It  is  given  away  to 
Christ.  It  lives  His  life  and  not  its  own.  That  becoming  real  to  a 
man,  he  feels  with  Christ's  feeling,  and  walks  unharmed  because  he 
walks  in  this  new  sense  of  consecration.  When  I  am  so  thankful  to 
Christ  for  all  He  suffered  in  my  behalf  that  I  give  up  my  life  to 
Him  to  show  Him  how  I  love  Him,  then  my  heaven  is  begun,  and 
all  my  happy  restful  life  takes  up  its  eternal  psalm.  It  is  by  a 
Christlike  dedication  to  the  world  that  Christ  saves  us  from  the 
world.  You  go  to  your  Lord  and  say,  "  O  Lord,  this  world  is 
tempting  me,  and  I  fear  its  stains.  Shall  I  run  away  from  it?" 
And  the  answer  comes  as  if  a  voice  spoke  out  of  the  opened  sky, 
"  No  ;  go  close  up  to  this  world,  and  help  it  ;  feel  for  its  wicked- 
ness ;  pity  it,  sacrifice  yourself  for  it  ;  so  shall  you  be  safest  from 
its  infection  ;  so  shall  you  be  surest  not  to  sacrifice  yourself  to  it." 
Phillips  Brooks. 


552  APPENDIX. 


CHRISTIANITY,  pp.  86,  87. 


Its  Early  Conquering-  and  Transforming  Force. 

Never  in  the  whole  course  of  human  history  have  two  so  unequal 
powers  stood  opposed  to  eacli  other  as  ancient  heathenism  and 
early  Christianity,  the  Roman  State  and  the  Christian  Church. 
Apparently,  the  weakest  of  forces  confronted  the  strongest.  Re- 
member the  enormous  power  of  the  Roman  Empire  ;  consider 
not  merely  the  material  resources  of  the  State,  but  also  that 
heathenism  had  possession  of  every  sphere  of  life,  public  and 
private  ;  that  it  filled  the  State  and  the  family,  and  ruled  all 
culture  ;  and  bear  in  mind,  besides,  the  tenacious  power  dwelling 
in  a  cultus  which  has  prevailed  for  centuries.  Contrast  with 
this  the  Christian  Church  as  it  was  in  its  beginnings,  totally  desti- 
tute of  all  this  might,  possessing  neither  political  power  nor 
wealth,  neither  art  nor  science,  a  little  company,  in  the  world's 
judgment,  of  unlearned  men,  fishermen,  publicans,  tent-makers, 
with  only  the  word  of  the  cross,  the  message  that  the  promised 
Messiah  had  appeared,  that  in  the  crucified  and  risen  One  there 
is  salvation  for  all  peoples.  Verily,  the  kingdom  of  heaven  is 
like  a  grain  of  mustard-seed,  small  and  insignificant ;  is  like 
leaven,  little  as  compared  with  the  mass  of  the  meal  ;  but  it  is  a 
living  seed,  it  is  a  transforming  leaven,  it  bears  within  itself  an 
energy  which  is  not  of  this  world,  and  therefore  is  mightier  than 
the  whole  world.      Uhlhoni. 

Christianity  a  Creed  for  a  Life. 

The  statement  is  so  often  made  in  these  days,  that  "  Chris- 
tianity is  not  a  creed,  but  a  life,"  that  this  deadly  half-truth 
often  wins  acceptance  as  new  and  essential  truth.  The 
truth  is  that  Christianity  is  both  a  creed  and  a  life.  It  is  a 
life  based  on  a  creed,  or  doctrine,  or  teaching.  Paul  ex- 
horted Timothy,  first  of  all,  "  Take  heed  to  thy  doctrine," 
or  teaching.  Rational  religious  life  must  root  itself  in  re- 
ligious truth,  or  doctrine,  or  teaching.  Christianity  is  a 
great  system  of  doctrine  to  be  taught  for  the  life  of  the  in- 
dividual soul  and  for  the  life  of  the  world.  It  is  a  doctrine 
for  life — that  is,  a  truth  that  should  be  emphasized  just 
now.     If  there  is  to  be  an  increase  in  the  depth  and  fervor 


APPENDIX.  553 

and  power  of  our  Christian  life,  it  must  come,  as  in  the 
past,  in  connection  with  a  great  dogmatic  revival.  D.  S. 
Gregory. 


CHURCH. 


An  Army  and  a.  Flock. 

It  is  easy  by  confusing  or  interchanging  metaphors  to  convey  a  wrong 
impression  of  Bible  teaching.  For  example,  the  New  Testament 
represents  the  followers  of  Christ  now  as  an  army  and  now  as  a 
flock,  but  in  each  case  it  is  with  reference  to  relations  and  condi- 
tions which  cannot  be  ignored  without  grave  error.  There  is  not  a 
single  case  in  which  the  model  of  the  army  is  held  up  as  a  type  of 
the  relations  which  can  properly  exist  between  believers,  but  only 
to  indicate  the  conditions  of  service  due  the  great  Head  of  the 
Church  Himself.  No  minister  of  religion  is  called  in  the  New 
Testament  a  captain  any  more  than  he  is  called  a  priest.  An  oath 
of  obedience  upon  the  part  of  one  disciple  to  another  is  no:  only 
unscriptural,  it  is  anti-scriptural.  There  can  be  no  doubt  that  cer- 
tain successes  are  only  possible  to  a  church  organized  upon  the 
army  model,  subserviency  to  one  autocratic  will  ;  but  it  is  a  serious 
mistake  to  secure  any  form  of  success  by  violation  of  the  fundamen- 
tal principles  of  discipleship.  Never  once  is  the  "  bishop"  spoken 
of  as  a  man  of  authority,  but,  as  the  name  implies,  as  an  "  over- 
seer," a  watchman,  a  provider.  The  office  is  not  one  of  authority, 
but  one  of  ministry.  Whenever  the  relation  of  the  pastor  to  the 
people  is  touched  upon  in  the  New  Testament,  it  is  represented 
not  by  military,  but  by  pastoral  similes.  His  duty  is  not  to  lord 
it  over  men's  consciences,  but  to  be  "  an  ensample  to  the  flock." 
Christward  the  Church  is  an  army  ;  manward,  it  is  a  flock.  Tow- 
ard his  great  Captain  the  minister  is  a  soldier  ;  toward  the  Church 
he  is  only  a  shepherd.     Interior. 


CRITICISM  AND  "  HIGHER  CRITICISM,"  pp.  103-109. 

We  cite  from  "  The  Author  s  Closing  Words,''  in  the  "  Bible- Work," 

Vol.  IX.,  pp.  vi.  and  vii.  : 
"  No  attempt  has  been  made  fully  to  discuss  the  mooted  points  of  inter- 


554  APPENDIX. 

pretation  or  of  literary  criticism.  With  but  few  exceptions  the  only 
form  of  antagonism  to  what  may  be  regarded  as  error  is  a  counter- 
statement  of  what  is  believed  to  be  truth.  One  notable  exception 
respects  the  theories  of  the  self-styled  "  Higher  Criticism."  The 
main  questions  introduced  by  its  leading  advocates  in  Great  Britain 
and  America  have  been,  in  place,  compactly,  but  faiily  presented, 
and  as  fairly  refuted  throughout  the  Old  Testament.  The  present- 
ment and  the  refutation  are  mainly  designed  for  the  average  student 
and  teacher,  and  the  intelligent  reader,  with  the  single  motive  of 
guarding  their  faith  against  the  difficulties  and  doubts  that  natu- 
rally spring  from  the  many  complicated  and  confusing  theories  of 
the  modern  divisive  school.  I  earnestly  commend  to  every  inter- 
ested reader  the  thoughtful  perusal  of  the  many  pages  and  para- 
graphs in  which  these  theories  are  impartially  treated.  And,  in 
this  place,  I  cannot  refrain  from  a  passing  reference  to  certain  im- 
pressions which  have  resulted  from  the  large  study  and  comparison 
that  I  have  been  constrained  to  make  between  the  two  opposed 
schools  of  criticism.  1.  Among  equally  advanced  English  and 
American  scholars  there  seems  to  be  an  immense  preponderance  in 
numbers  of  conservative  criticism  over  tliat  which  may  be  reason- 
ably characterized  as  destructive.  2.  The  same  preponderance  ap- 
pears in  the  superior  quality  of  the  personal  judgment  oi  leading  critics, 
a  fact  which  has  a  vital  bearing  upon  the  final  issue  of  the  conflict. 
The  superiority  of  conservative  criticism  in  this  quality  of  judgment 
is  strongly  emphasized  by  the  definite  and  harmonious  conclusions 
of  one  class  and  by  an  utter  diversity  of  views  and  by  constantly 
shifting  and  altogether  unsettled  conclusions  of  the  other.  3.  A 
further  comparison  and  a  like  contrast  is  suggested  by  the  spirit  and 
method  in  which  the  discussion  is  conducted.  On  one  side,  there 
is  modest  and  reverent  carefulness,  as  dealing  with  divinely  given 
words  ;  on  the  other,  a  self-assertive  boldness  which  seems  to  ignore 
the  Divine  source  and  element  in  the  words.  4.  But  a  far  graver 
charge  lies  against  the  modern  school  of  criticism.  It  is  that  from 
first  to  last,  in  its  essential  and  discriminating  points,  it  exalts  the 
form  and  framework  far  above  the  spirit  and  substance  of  the  Sacred 
Writings.  It  is  that  in  all  its  theories  and  discussions  it  utterly 
eliminates  and  virtually  rejects  the  great  spiritual  truths  whose  em- 
bodiment in  History,  Psalm,  and  Prophecy  constitutes  the  single 
aim,  the  sublime  scope  and  the  supreme  end  of  the  entire  Old  Testa- 
ment Revelation. 


Principles  Involved  and  Methods  Employed  in  the 
Discnssion. 

Freedom  of  thought  and  of  speech  is  not  to  be  repressed. 
Scholarly  investigation  must  be  suffered  to  range  at  will 
over  all  subjects  which  present  themselves  for  inquiry.     No 


APPENDIX.  555 

fetters  must  be  placed  upon  the  human  understanding  in  its 
search  after  truth.  The  sacredness  of  the  subject  is  no  bar 
to  the  most  thorough  search,  if  it  be  conducted  in  a  leverent 
spirit,  with  candor  and  impartiality,  and  without  the  as 
sumption  of  false  principles  or  the  employment  of  wrong 
methods.  The  historical  truth  of  the  Sciiptures  and  the 
genuineness  and  canonical  authority  of  the  several  books 
are  not  to  be  excepted  from  rigid  scliolarly  examination. 
The  basis  of  our  faith  and  the  foundations  on  which  re- 
vealed religion  reposes  are  not  only  open  to  scrutiny,  but 
the  momentous  interests  at  stake  demand  that  the  scrutiny 
should  be  of  the  most  searching  kind.  Here,  if  anywhere, 
it  is  of  the  utmost  consequence  that  the  exact  truth  should 
be  known,  that  positive  certainty  should  be  attained,  that 
nothing  should  be  accepted  which  will  not  bear  examina- 
tion, that  no  doubt  or  obscurity  should  be  suffered  to  re- 
main which  can  by  any  means  be  removed. 

Biblical  criticism,  which  is  an  inquiry  into  the  facts  concern- 
ing the  Bible,  the  circumstances  of  its  origin,  the  authorship 
of  its  several  books,  and  their  literary  form  and  contents,  is 
not  only  a  legitimate  study,  but  it  is  one  of  special  value 
and  importance,  and  it  should  be  untrammeled  in  its  inves- 
tigations, unwarped  by  prejudice,  and  fearless  in  its  quest 
of  truth.  It  has  an  open  field,  and  should  be  allowed  free 
course.  Every  attempt  to  interfere  with  the  freedom  of 
inquiry  in  this  subject  as  in  every  other  should  be  frowned 
down,  from  whatever  quarter  it  may  proceed  or  by  what- 
ever motive  it  may  be  actuated.  The  truth  is  not  to  be 
upheld  by  timidly  forbidding  the  application  to  it  of  even 
the  sharpest  tests.  If  it  be  genuine,  it  will  come  forth  un- 
harmed and  with  clearer  evidence  from  the  severity  of  the 
trial.  If  the  truth  as  it  is  commonly  apprehended  have  an 
admixture  of  error,  free  discussion  will  discover  the  fallacies 
and  weak  points,  and  remove  them,  leaving  the  truth  in  its 
integrity.  Vigorous  threshing  will  free  the  pure  grain 
from  the  worthless  chaff. 

But  while  scholarship  has  its  rights  which  must  not  be  in- 
fringed, it  also  has  its  duties  for  the  neglect  or  violation  of 
which  it  may  be  properly  challenged.  There  is  a  Christian 
scholarship  and  an  unchristian  scholarship.  There  is  a 
biblical  criticism  and  an  anti-biblical  criticism.  In  the  his- 
tory of  the  Chiistian  Church  it  is  evident  that  the  doctrinal 
controversies  through  which  it  has  passed  have  in  the  end 
tended  to  clearer  views  and  to  more  lucid  and  exact  state- 
ments of  the  truth.  It  is  thus  that  the  great  historical 
creeds  have  been  built  up  and  gradually  formulated  in  their 
present  precision.  The  antagonists  of  the  faith  have  con- 
tributed to  this  result  by  their  assaults,  compelling  its  ad- 


556  APPENDIX. 


vocates  to  strengthen  their  defenses,  to  re-examine  their 
ground,  and  to  discriminate  more  sharply  between  the  true 
■  and  the  false,  the  essential  and  the  non-essential.  And 
both  biblical  criticism  and  biblical  interpretation  have  been 
largely  indebted  to  the  scholarly  researches  of  those  who 
were  foes  to  evangelical  truth.  We  thankfully  accept  the 
gathered  stores  of  learning  contributed  by  their  labors  to 
the  benefit  of  our  common  Christianity  ;  but  v^e  are  not 
prepared  to  surrender  the  ark  of  God  to  their  custody. 
W.  H.  Green. 

Every  man  will  be  held  responsible  for  his  utterances,  and  if 
these  utterances  defy  both  fact  and  logic,  the  exposure  will 
be  made  without  recourse  to  apology.  In  all  this  there  is 
no  bitterness,  as  there  is  no  persecution.  It  is  simply  the 
protest  of  manly,  intelligent  conviction.  The  critics  must 
expect  vigorous  handling.  Free  speech  is  not  their  monop- 
oly. It  is  the  Divine  birthright  of  every  man.  Truth  has 
no  personal  controversy  writh  any  man.  But  arbitrary 
assumptions,  and  imaginary  facts,  and  vicious  methods,  and 
wholesale  charges  of  fiaudulent  handling,  which,  as  we 
have  seen,  are  common  with  the  advocates  of  radical  and 
revolutionary  criticism,  cannot  be  permitted  to  go  unchal- 
lenged, and  in  such  a  debate  plain  speech  is  the  best.  A.  J. 
F.  Behrends. 

No  man  comes  to  Christ  by  scholarship.  Scholarship  is  no 
substitute  for  the  Holy  Spirit.  The  Holy  Spirit  teaches  a 
man  his  sin,  his  treason  against  the  holy  and  loving  God, 
and  points  him  to  Christ,  through  whom  alone  he  can  be 
pardoned  and  accepted  by  God.  When  he  has  learned  the 
grace  of  God  in  the  forgiveness  of  his  sins,  every  power 
within  him  stands  quivering  with  gratitude  in  hope  of  being 
used  in  the  service  of  Christ.  He  would  train  all  his  men- 
tal powers  to  the  most  exact  knowledge  of  the  Bible.  He 
would  seek  all  learning,  not  as  an  end,  but  as  one  of  the 
means  to  the  great  end  of  telling  others  of  the  love  and 
grace  and  pardon  of  God  in  Christ.  Scholarship  to  him  is 
only  the  shoeing  of  his  feet  with  the  preparation  of  the 
Gospel  of  peace.  While  rationalism,  for  a  century,  has 
been  occupying  the  chairs  of  universities  to  banish  from 
the  world  the  only  cure  for  sin-burdened  hearts,  evangelical 
scholars  of  far  better  learning  have  gone  to  the  habitations 
of  cruelty,  to  the  deserts  of  heathenism,  to  the  homes  and 
hearts  of  woe.  They  have  borne  the  tidings  of  Christ  to 
darkened  souls  ;  they  have  translated  the  Bible  into  hun- 
dreds of  languages.  Wherever  they  have  gone  with  that 
Word  of  God,  the  wilderness  and  the  solitary  place  have 
been  made  glad  ;  the  desert  has  rejoiced  and  blossomed  as 
the  rose  ;  the  eyes  of  the  blind  have  been  opened,  and  the 


APPENDIX.  557 

ears  of  the  deaf  unstopped  ;  and  the  ransomed  of  the  Lord 
have  returned  ;  they  have  obtained  gladness  and  joy,  and 
sorrow  and  sighing  have  fled  away.  And  let  no  Christian 
doubt,  in  this  age  of  doubt  and  unrest  and  speculation,  that 
the  results  of  a  true  and  genuine  scholarship  will  undoubt- 
edly continue  to  agree  in  the  future,  as  they  have  agreed  in 
the  past,  with  the  teachings  of  Jesus  and  of  Paul,  and  that 
the  Gospel  will  continue  to  be  the  light  of  life  to  men. 
There  is  no  solid  reason  for  doubting.  Hoivard  Osgood. 
It  is  to  be  regretted  that  so  many  of  the  biblical  critics  are 
7vanting  in  exact  and  comprehensive  historical  knowledge.  They 
look  with  some  disdain  upon  the  students  of  archaeology, 
and  they  minimize  the  established  results.  But  problems 
of  authenticity  and  of  integrity  cannot  be  determined  by 
literary  analysis  alone.  The  problem  is  pre-eminently  a 
historical  one,  and  historical  evidence  alone  can  solve  it. 
Literary  criticism  cannot  possibly  determine  by  whom  a 
book  was  written,  and  if  it  ventures  to  cast  doubt  upon 
clear  and  unequivocal  statements  in  the  book  itself,  denying 
them  altogether  or  reducing  them  to  a  minimum,  it  simply 
buiies  us  in  hopeless  bewilderment.  Thus  it  is  said  that 
the  Pentateuch  does  not  claim  to  have  been  written  by 
Moses.  But  the  critics  also  grant  that  some  things  were 
written  by  him.  And  the  frequent  recurrence  of  the  phrase, 
"  The  Lord  said  unto  Moses,"  which  runs  like  an  unbroken 
thread  through  the  Levitical  legislation,  could  have  been 
warranted  only  because  the  tradition  assumed  authoritative 
form  in  his  day.  To  discredit  that  testimony  is  to  make 
the  problem  hopeless  of  solution.  When  it  is  denied  that 
the  last  twenty-seven  chapters  of  Isaiah  are  from  the  pen 
of  that  prophet,  the  fact  that  the  Book  of  Isaiah  has  always 
contained  them  must  be  allowed  to  have  some  weight,  and 
the  most  positive  evidence  must  be  produced  that  the  nat- 
ural and  inevitable  inference  of  a  single  authorship  is  not 
only  unwarranted,  but  contradicted  by  the  plainest  facts. 
It  is  a  suspicious  fact  that  they  who  deny  the  Mosaic  author- 
ship of  the  Pentateuch,  and  who  declare  Isaiah  to  be  com- 
posite, can  do  no  better  than  to  assign  them  to  some  great 
unknown,  and  cannot  even  fix  the  time  when  he  lived.  The 
result  only  gives  us  an  indefinite  number  of  Elohists  and 
Jehovists  and  Deuteronomists  and  Redactors,  shadowy  and 
unsubstantial  figures,  whose  number  even  cannot  be  deter- 
mined. The  once  famous  Fragmentary  Hypothesis  broke 
down  under  the  weight  of  its  arbitrary  assumptions,  and  it 
begins  to  look  as  if  the  present  theory  would  be  soon  in- 
volved in  the  same  fate.  The  evident  unity  of  the  books 
contradicts  the  theory  of  mechanical  composite  structure. 
The  scissoring  and   patching  become  bewildering.     At  all 


558  APPENDIX. 

events,  the  result  leaves  us  in  a  hopeless  muddle,  and  when 
that  is  the  only  thing  settled  the  proposed  solution  is  self- 
condemned.  Behrends. 
It  has  become  the  fashion  to  cast  discredit  upon  tradition. 
But  a  traditional  solution  is  better  than  one  which  leaves 
everything  hanging  in  the  air,  which  begins  with  guesses 
and  ends  in  fog.  The  criticism  of  tradition  is  legitimate. 
It  may  be  exaggerated,  and  it  may  be  false,  but  whether 
tradition  is  exaggerated  or  false  must  be  historically  deter- 
mined. Modern  criticism  simply  assumes  that  tradition  is 
not  a  competent  witness.  Its  voice  is  silenced.  That  is 
arbitrary,  unscientific,  and  unhistorical.  Traditions  are 
rarely,  if  ever,  wholly  fictitious  and  legendary.  There  is 
in  them  a  kernel  of  historical  truth,  and  the  more  widely 
traditions  have  gained  currency,  the  longer  they  have  held 
their  ground,  challenged  or  unchallenged,  the  more  are 
they  entitled  to  respectful  treatment.  Thus  it  is  only  by 
tradition  that  we  assign  the  first  three  Gospels  to  the  writers 
with  whose  names  they  are  associated.  Judged  simply  by 
their  contents  they  are  anonymous.  The  tiaditional  account 
holds  its  ground  for  the  simple  reason  that  it  cannot  be 
discredited  by  equally  good  external  evidence.  So  the 
Pauline  Epistles  have  the  Pauline  signature  stamped  upon 
and  into  them,  and  to  discredit  their  Pauline  origin  de- 
mands evidence  of  the  most  positive  and  overwhelming 
character.  It  is  easy  to  deny  authenticity  and  integrity, 
but  the  denial  must  be  made  good.  The  burden  of  proof  is 
upon  him  who  denies.  He  must  show  that  in  detail  and  as 
a  whole  the  traditional  view  is  false.  The  grounds  upon 
which,  for  example,  the  unity  of  Isaiah  is  denied  are  so 
shadowy  that  they  cannot  be  said  to  nullify  the  evidence 
that  the  book,  so  far  as  we  know,  has  never  existed  in  any 
other  than  its  present  form,  and  has  always  been  attributed 
to  Isaiah.  The  Pentateuch  has  always  been  credited  to 
Moses,  and  Mosaic  authorship  is  stamped  upon  every  one 
of  its  parts,  while  not  a  particle  of  external  evidence  can  be 
produced  against  the  universal  tradition.  The  synagogue 
is  not  infallible,  but  the  synagogue  from  the  first  regarded 
Moses  as  the  great  author  of  the  Pentateuch,  so  that  from 
the  time  of  Ezra  down  this  tradition  is  the  only  one  invested 
with  evidential  authority.  The  tradition  will  hold  its 
ground,  and  ought  to  hold  its  ground,  until  the  critics  do 
something  more  than  substitute  guesses  for  facts.     Behrends. 

Claims  of  Radical   Criticism  touching  the  Penta- 
teuch. 

Let  me  state,  as  briefly  as  I   can,  the  claims  for  whicli   the 
modern  radical  criticism  is  contending.       The  seriousness 


APPENDIX.  559 

of  that  contention  appears  only  when  it  is  viewed  as  a 
whole.  Moses,  we  are  told,  did  not  write  the  Pentateuch. 
Some  things  may  have  been  recorded  by  him,  but  not  very 
much.  The  Ten  Commandments,  as  they  appear  in  Exo- 
dus, are  certainly  not  in  the  form  which  he  gave  to  them, 
and  the  whole  story  about  the  giving  of  the  law  from  Sinai 
is  a  poetic  invention  of  much  later  date,  to  give  impressive- 
ness  to  the  Decalogue.  Neither  the  narratives  nor  the  laws 
of  the  Pentateuch  have  in  any  large  and  important  part 
come  from  Moses.  The  Pentateuch  is  declared  to  be,  in  its 
main  intention,  a  law  book,  and  its  historical  material  is 
treated  as  worthless.  The  legislation  is  declared  to  be  the 
core  of  the  record,  and  the  books  were  compiled  solely  with 
a  view  to  enforce  that  legislation.  An  analysis  of  these 
laws  is  declared  to  prove  that  they  could  not  have  been  en- 
acted until  about  450  b.c,  at  least  a  thousand  years  after 
Moses.  They  constituted  the  priest  code  of  the  second 
temple,  and  were  for  the  most  part  unknown  before.  But 
to  invest  them  with  Mosaic  authority,  his  name  was  freely 
used  in  the  enactments,  and  the  wilderness  history  of  the 
tabernacle  was  invented  to  supply  a  popular  historical  col- 
oring. The  same  thing  had  been  done  on  a  smaller  scale 
two  hundred  years  before  Ezra,  under  the  reign  of  King 
Josiah,  when  the  Book  of  the  Law  was  said  to  have  been 
found  in  the  temple.  That  Book  of  the  Law  is  assumed  to 
have  been  our  present  Deuteronomy,  and  when  the  historian 
tells  us  that  Hilkiah  professed  to  have /^«//^  Deuteronomy  in 
the  temple,  we  are  told  that  we  must  interpret  this  as  a  very 
polite  hint  that  the  priest  had  written  it  himself,  in  part  or 
entire  ;  in  other  words,  that  he  had  been  guilty  of  a  pious 
literary  forgery,  in  order  that  by  the  help  of  the  authority 
of  Moses  he  might  wean  the  people  from  their  idolatry,  and 
concentrate  the  religious  reverence  of  the  nation  upon  a 
single  central  sanctuary.  Thus,  Deuteronomy  is  the  liter- 
ary invention  of  the  seventh  century  B.C.,  and  the  Levitical 
legislation  is  the  literary  invention  of  the  fifth  century  B.C., 
while  in  both  cases  the  history  is  supplied  by  way  of  arti- 
ficial framework.  To  this  latter  period  also  are  referred  all 
such  narrative  materials  as  disclose  the  style  and  point  of 
view  characteristic  of  the  priestly  writer  ;  as,  for  example, 
the  first  chapter  of  Genesis.  Then  there  are  supposed  to 
be  two  other  documents,  older  than  either  of  the  preceding 
and  independent  of  each  other,  belonging  to  the  eighth  and 
ninth  centuries  B.C.;  one  current  in  Northern  Palestine,  the 
other  in  Southern  Palestine,  known  as  the  Elohist  and  the 
Jehovist.  These  four  documents  are  said  to  have  been  re- 
duced to  their  present  shape  by  a  Redactor,  or  by  several 
Redactors,  who  arranged  and  altered  the  materials  to  suit 


560  APPENDIX. 


their  purpose.  Every  document  has  been  tampered  with  in 
this  way,  and  the  critics  do  not  hesitate  to  charge  the 
Redactors  with  both  literary  awkwardness  and  dishonesty. 
This  review  is  enough  to  startle  any  one  who  has  not  lost  all 
faith  in  the  ordinary  honesty  of  the  writers  of  the  Bible. 
But  I  have  not  overdrawn  the  picture.  In  detail,  and  as  a 
whole,  the  history  is  discredited.  Some  leave  a  little  truth 
in  the  narrative  ;  others  leave  none  at  all.  Even  the  reality 
of  the  Exodus  is  denied,  and  as  for  the  narratives  in  Gen- 
esis, their  historical  reality  is  surrendered.     Behrends. 


Arclijeology  and  the  "Higher  Criticism." 

In  the  Coitemporary  Review,  October,  1895,  Professor  A.  H. 
Sayce,  of  Oxford  University,  makes  and  enforces  the  fol- 
lowing very  incisive  points  : 

"  First  of  all,  we  have  learned  not  only  that  Moses  r^wA/ have 
written  the  Pentateuch,  but  that  it  would  have  been  some- 
thing like  a  miracle  if  he  had  not  done  so. 

**  Secondly,  a  study  of  the  literature  handed  down  to  us  by 
the  Babylonian  and  Assyrian  kinsfolk  of  the  Israelites,  tells 
strongly  against  the  disintegration  theory  of  the  biblical 
critics.  We  find  in  it  no  such  slicing  and  fixing  together  of 
ill-assorted  fragments  as  has  been  discovered  in  the  Penta- 
teuch. 

"  Thirdly,  the  narratives  which  the  '  higher  criticism  '  had 
pronounced  to  be  unhistorical  figments  of  popular  tradition 
are  being  shown  by  archaeological  discovery  to  be  historical 
after  all.  Contemporaneous  monuments  are  continually 
coming  to  light  which  prove  that  in  the  story  of  the  patri- 
archs and  of  the  exodus  we  have  truth  and  not  legend. 
The  '  higher  criticism  '  was  triumphant  only  so  long  as  the 
scientific  instrument  of  comparison  would  not  be  employed 
against  it." 

After  presenting  these  counter-proofs  of  archaeology,  Pro- 
fessor Sayce  adds : 

**  And  against  the  counter-evidence  of  archaeology  what  has 
the  '  higher  criticism  '  to  bring  forward  ?  Merely  linguistic 
arguments.  Lists  of  words  and  expressions  have  been  com- 
piled from  the  imperfect  literature  of  an  imperfectly  known 
language,  and  interpreted  by  modern  Europeans  in  accord- 
ance with  certain  documentary  hypotheses.  I  have  been  a 
student  of  language  and  languages  all  my  life,  and  the 
study  has  made  me  very  skeptical  as  to  the  historical  and 
literary  conclusions  that  can  be  drawn  from  linguistic  testi- 
mony alone.     When  we  endeavor  to  extract  other  than  lin- 


APPENDIX.  561 

guistic  conclusions  from   linguistic  premises  we  generally 
go  astray." 

Professor  Sayce  concludes  : 

"  The  '  higher  critics  '  never  seem  to  me  to  realize  that  their 
conclusions  are  opposed  to  the  great  practical  fact  of  the 
existence  of  traditional  Christianity,  and  that  against  this 
fact  they  have  nothing  to  set  except  the  linguistic  specula- 
tions of  a  few  individual  scholars.  It  is  not  Athanasius 
against  the  world,  but  Nestorius  against  the  Church.  On 
the  one  side  we  have  a  body  of  doctrine,  which  has  been 
the  support  in  life,  and  the  refuge  in  death,  of  millions  of 
men  of  all  nationalities  and  grades  of  mind,  which  has  been 
witnessed  to  by  saints  and  martyrs,  which  has  conquered 
first  the  Roman  Empire  and  then  the  barbarians  who  de- 
stroyed it,  and  which  has  brought  a  message  of  peace  and 
good-will  to  suffering  humanity.  On  the  other  side,  there 
is  a  handful  of  critics,  with  their  lists  of  words  and  poly- 
chromatic Bibles.  And  yet  the  '  higher  criticism  '  has 
never  saved  any  souls  or  healed  any  bodies." 

It  is  well  known  that  the  whole  tendency  of  the  Assyrian 
archaeological  investigation  is  toward  a  more  conservative 
view  of  the  origin  and  history  of  the  oldest  of  the  Old 
Testament  books.  It  is  beyond  question  that  many  of  the 
extreme  positions  which  the  most  advanced  critics  had 
taken,  and  held  with  a  defiant  arrogance  which  seemed  to 
indicate  the  possession  of  absolute  truth,  have  certainly 
been  made  untenable  when  they  have  not  been  shown  to  be 
ridiculous  ;  and  that  in  the  brief  space  of  thirty  years  the 
literary  critics  have  been  forced  from  a  position  of  arro- 
gance and  ridicule  with  respect  to  the  message  of  the  ruins 
of  the  Tigris-Euphrates  Valley  into  a  position,  first  of  toler- 
ance, then  of  recognition,  and  now  of  defense,  against  that 
message  as  one  of  the  most  characteristic  evidences  both  of 
the  temporary  character  of  critical  results  founded  upon 
purely  literary  analysis  as  well  as  the  fact  that  arrogance  is 
not  scholarship,  and  that  history  will  have  its  revenges. 
But  on  the  question  itself,  it  is  true  that  there  is  no  neces- 
sary antagonism  between  a  geniune  literary  criticism  and  a 
genuine  archaeology. 

No  more  conspicuous  contrast  between  the  Divine  perma- 
nence and  human  transitoriness  can  be  imagined  than  that 
which  is  exhibited  in  the  comparison  of  the  critical  esti- 
mates of  the  books  of  the  Old  Testament,  as  made  by  the 
critics  for  one  hundred  years  past,  and  the  books  them- 
selves, in  the  solid,  permanent,  uplifting,  and  intellectually 
spiritual  stimulus  which  they  have  afforded  to  the  reverent 
students  of  the  Bible  in  the  same  period.     Bib.  Sacra. 

Among  other  surprising  corroborations  is   the  demonstration 


562  APPENDIX. 


that  the  fourteenth  chapter  of  Genesis  is  rigidly  historical, 
the  record  of  an  actual  military  campaign  in  which  Abra- 
ham was  the  conspicuous  figure,  while  the  mysterious  figure 
of  Melchisedec  is  proved  to  be  that  of  a  living  prince.  The 
evidence  for  the  first  comes  from  the  plains  of  Assyria  ;  the 
evidence  for  the  second  comes  from  the  valley  of  the  Nile. 
The  critics  never  did  know  what  to  do  with  that  chapter. 
It  has  defied  all  analysis  and  dissection.  Even  Ewald  con- 
ceded that  it  must  be  pre-Mosaic.  But  he  treats  it  as  legen- 
dary. The  critics  have  proved,  over  and  over  again,  to 
their  own  satisfaction,  that  it  is  purely  fabulous.  This  was 
maintained  by  Noeldeke  as  late  as  1869,  little  more  than 
twenty-five  years  ago.  To-day,  as  Professor  Brown  says, 
"  wise  exegetists  are  not  doing  this.  There  is  too  much 
light  out  of  the  east.  The  sun  has  risen  too  high."  Bricks 
have  been  dug  up  out  of  the  mounds  of  Assyria  which  ante- 
date the  birth  of  Abraham.  And  among  them  are  some 
which  give  an  account  of  early  Babylonian  invasions,  with 
mention  of  Arioch,  EUasar  and  Chedorlaomer  by  name.  It 
is  only  ten  years  since  the  Tel  el-Amarna  tablets  were  dis- 
covered, between  Thebes  and  Memphis,  by  an  Egyptian 
peasant  woman.  These  tablets  contain  official  letters  of 
great  importance,  and  they  belong  to  the  period  immedi- 
ately after  the  Exodus,  during  which  Joshua  was  active  in 
the  conquest  of  Southern  Palestine.  These  tablets  mention 
the  Hebrews  as  invaders,  and  they  speak  definitely  of  Jeru- 
salem and  of  its  king,  Ebed-Tob,  a  royal  priest,  whose 
name  Major  Conder  translates  as  Adonizek,  the  equivalent 
of  Melchisedec,  "  king  of  justice."  The  way  in  which 
Ebed-Tob  speaks  of  his  right  to  the  throne  of  Uru-'Salim  is 
highly  interesting  and  suggestive  :  "  Behold,  neither  my 
father  nor  my  mother  have  exalted  me  in  this  place  ;  the 
arm  of  the  Mighty  King  has  caused  me  to  enter  the  house 
of  my  father."  So  that  in  Joshua's  time  Jerusalem  was 
already  well  known,  and  its  king  was  a  royal  priest.  Thus 
from  the  sands  of  the  Nile,  and  from  the  mounds  of  Assyria, 
rise  the  long  buried  bricks  which  prove  the  fourteenth 
chapter  of  Genesis,  confidently  relegated  by  the  critics  to 
the  realm  of  legend,  to  be  simple,  straightforward  history. 
Down  goes  the  whole  legendary  fabric  at  a  touch,  and  it  is 
critically  certain  that  Abraham  is  no  myth.  The  critical 
retreat  has  been  steady  and  sure.  First,  the  pre-Solomonic 
history  was  discredited  and  even  Moses  reduced  to  a 
shadow  ;  then  a  halt  was  made  at  Moses,  and  the  entire 
patriarchal  record  treated  as  unhistorical  ;  and  now  the 
bricks  have  compelled  a  further  retreat  to  Abraham.  It  is 
pertinent  at  this  point  to  quote  the  words  of  the  eminent 
Orientalist,  Professor  Hommel,  of  Munich  :   "  The  genuine- 


APPENDIX.  565 

ness  and  authenticity  of  an  account  like  that  in  Gen.  14 
involves  a  sweeping  and  destructive  criticism  of  the  now 
fashionable  view  as  to  the  trustworthiness  of  the  Old  Testa- 
ment traditions,  and,  therefore,  this  chapter  will  ever  be  a 
stumbling-block  to  those  critics  who  will  not  allow  a  single 
line  to  be  Mosaic,  not  even  the  Decalogue  and  the  so-called 
Book  of  the  Covenant,  and  accordingly  these  men  for  a- 
long  time  to  come  will  bend  their  utmost  strength,  though 
with  little  success,  to  remove  this  stone  of  offense  from 
their  path."  Thus  history  plants  itself  squarely  and  solidly 
in  the  fourteenth  chapter  of  Genesis,  and  if  in  this  chapter 
the  author  of  Genesis  has  not  drawn  upon  his  imagination, 
but  has  simply  discharged  the  duties  of  a  historian,  he  may 
fairly  be  believed  to  have  been  equally  honest  and  conscien- 
tious in  the  thirteen  preceding  chapters.      Behrends. 

In  the  Preface  to  his  volume  entitled  "  The  Ancient  Hebrew 
Tradition  as  Illustrated  by  the  Monuments"  (New  York  : 
E.  and  J.  B.  Young  &  Co.,  1897)  Dr.  Fritz  Hommel,  Pro- 
fessor of  Semitic  Languages  at  the  University  of  Munich, 
writes  as  follows  : 

"  Twenty-one  years  ago,  1876,  Eberhard  Nestle,  in  a  valu- 
able work  which  still  retains  its  place  in  the  estimation  of 
scholars,  endeavored  to  use  the  personal  names  of  the  Old 
Testament  as  a  touchstone  by  which  to  test  the  authority 
of  Hebrew  tradition.  Nestle  correctly  divided  Hebrew  per- 
sonal names  into  three  main  groups,  corresponding  to  the 
three  stages  of  evolution  observable  in  the  religion  of  the 
Old  Testament.  In  the  first,  he  placed  names  compounded 
with  El  (God)  ;  in  the  second  those  belonging  to  the  period 
between  Joshua  and  Solomon  (or  Elijah),  in  which  the 
divine  name  Yahveh  comes  to  occupy  a  favored  place  be- 
side El,  the  name  of  the  Canaanite  deity  Baal  (Lord)  being 
subsequently  added,  and  lastly,  the  names  of  the  monarchi- 
cal period,  containing  almost  without  exception  the  element 
Yahveh  (Yo,  Yahu  or  Yah),  and  thus  bearing  witness  to  the 
permanent  victory  of  Yahveh  over  Baal.  This  attempt  of 
Nestle's  might  have  found  acceptance,  as  a  solution  of  the 
Pentateuch  problem,  had  not  Wellhausen  roundly  asserted 
that  the  personal  names  of  the  Mosaic  period  to  be  found 
in  the  Priestly  Code,  had  been  deliberately  manufactured 
in  later  times  after  an  earlier  pattern,  and  that  their  testi- 
mony was  consequently  worthless. 

"  One  of  the  main  objects,  therefore,  which  I  have  kept  be- 
fore me  in  writing  the  present  book  has  been  to  adduce 
external  evidence  {i.e..,  from  contemporary  inscriptions)  to 
show  that  even  from  the  time  of  Abraham  onward  personal 
names  of  the  characteristically  Mosaic  type  v/ere  in  actual 
use  among  a  section  of  the  Semites  of  Western  Asia,  and 


564  APPENDIX. 

that  it  is  consequently  useless  to  talk  any  longer  of  a  later 
post-exilic  invention.  On  the  contrary,  the  theory  of  their 
evolution  put  forward  by  Nestle  is  confirmed  and  corrobo- 
rated in  every  direction. 

"  In  addition  to  those  portions  which  bear  on  the  criticism  of 
the  Pentateuch,  this  work  contains  such  a  mass  of  evidence 
from  the  inscriptions — throwing  new  light  on  the  history  of 
religion  and  on  sacred  archaeology — that  even  those  who 
may  consider  that  I  have  failed  in  my  main  purpose,  will 
still  find  plenty  of  material  which  they  cannot  afford  to  treat 
with  indifference,  or  explain  away.  But  truth  must  in  the 
end  prevail.  The  monuments  speak  with  no  faltering 
tongue,  and  already  I  seem  to  see  signs  of  the  approach  of 
a  new  era  in  which  men  will  be  able  to  biush  aside  the  cob- 
web theories  of  the  so-called  '  higher  critics'  of  the  Penta- 
teuch, and,  leaving  such  old-fashioned  errors  behind  them, 
attain  to  a  clearer  perception  of  the  real  facts.  The  gales 
of  spring  are  already  beginning  to  sweep  across  the  fields 
that  have  so  long  lain  ice-bound.  I  seem  to  trace  their  in- 
fluence in  the  effect  produced  on  every  unprejudiced  mind 
by  that  marvelous  book  of  James  Robertson's  on  the  pre- 
prophetic  religion  of  Israel,  of  which  no  less  a  personage 
than  the  late  August  Dillmann  declared  that  it  hit  the  nail 
light  on  the  head."  (See  IX.  pp.  vii.,  viii.) 
In  the  conclusion  of  the  volume.  Prof.  Hommel  sums  up  in 
these  words  :  "  There  is  enough  material  in  the  personal 
names  of  God,  and  in  the  continuous  external  testimony  to 
the  true  tradition  furnished  by  inscriptions  to  make  mani- 
fest for  all  time  the  falsity  of  the  reconstiuction  of  history 
associated  with  the  VVellhausen  School. 

"  We  have  seen,  from  the  evidence  of  personal  names,  and  of 
inscriptions  also,  that  personalities  such  as  those  of  Abra- 
ham and  Melchizedec  have  nothing  of  the  nature  of  an- 
achronisms about  them,  but  rest  upon  traditions  which  had 
been  put  into  writing  long  before  the  time  of  Moses.  We 
have  learned  from  the  Tel  el-Amarna  tablets  the  history  of 
the  period  prior  to  the  Exodus,  and  have  been  able  to  fol- 
low the  raiding  expeditions  into  the  then  semi-Egyptian 
Canaan,  undertaken  by  the  tiibe  of  Asher  and  the  Khabiri, 
at  a  time  considerably  before  Moses.  Lastly,  we  gather 
from  the  South  Arabian  inscriptions  materials  for  complet- 
ing our  knowledge  of  the  Sacerdotal  system  of  the  Midian- 
ites — a  system  which  plays  such  an  important  part  in  the 
Mosaic  history.  And  how  much  further  material  lies  still 
buried  in  the  soil  of  Babylon,  Arabia,  and  Egypt,  with 
promise  of  new  surprises  and  further  confirmation  !  Let  us 
in  the  mean  time,  in  thankful  acknowledgment  of  the  Provi- 
dence  of  God,  rejoice  in  the  treasures  already  brought  to 


APPENDIX.  565 

the  surface.  The  contemporaneous  monuments,  illustrating 
the  religious  and  secular  history  of  Abraham's  time,  are  in- 
deed worth  their  weight  in  gold,  and  deserve  to  be  still 
more  fully  appreciated. 

"  As  the  Israelites  did  not  borrow  their  '  Patriarch  Legends' 
at  first  hand  from  the  Baal-worshipers  of  Canaan,  they  did 
not  in  manner  become  possessed  of  the  primitive  history  of 
mankind.  A  people  with  such  a  past  religious  history  as 
the  children  of  Israel,  would  certainly  have  no  need  to  rely 
upon  the  subjugated  peoples  of  Palestine  for  accounts  of 
the  Creation  of  the  world,  the  Fall,  the  Deluge,  and  of  their 
early  progenitors  ;  seemingly  mythological  traces — the  so- 
called  anthropomorphisms — in  the  Jehovist  source,  which 
from  a  linguistic  point  of  view  shows  much  fewer  evidences 
of  an  Arabic  original  than  the  Priestly  Code,  may  at  most 
have  been  owing  to  Canaanite  influences.  In  other  re- 
spects, the  first  eleven  chapters  of  Genesis  show,  as  is  well 
known,  the  closest  relationship  with  the  corresponding 
traditions  of  Babylonia — with  this  important  exception,  that 
while  the  latter  is  inter-penetrated  with  Sumerian  Polythe- 
ism, the  Bible  exhibits  nothing  but  the  purest  Monotheism." 
Prof.  Hommel  concludes  a  Preface  to  the  English  Edition 
with  this  brief  sentence  : 

'  '  External  Evidence  '  must  be  the  banner  under  which  all  stu- 
dents of  Old  Testament  Literature  are  to  range  themselves 
in  the  future." 
In  the  Preface  to  the  first  volume  of  his  "  Chronology  of  An- 
cient Christian  Literature"  (1897),  Adolph  Harnack,  of  the 
University  of  Berlin,  acknowledged  by  the  scholarship  of 
Europe  and  America  as  the  foremost  historical  scholar  of 
the  day,  deliberately  affirms  : 

"  There  was  a  time,  and  the  general  public  has  not  yet  come 
out  of  it,  in  which  it  was  deemed  necessary  to  regard  the 
oldest  Christian  literature,  including  the  New  Testament, 
as  a  web  of  deceptions  and  falsehoods.  That  time  is  past. 
For  science  that  time  was  an  episode,  in  which  much  was 
learned,  and  since  which  much  must  be  forgotten.  But  the 
results  of  the  following  investigations  go  much  farther  in 
the  '  reactionary  '  direction  than  the  middle  ground  of 
modern  criticism.  In  its  main  points,  and  in  nearly  all  of 
its  specific  details,  the  oldest  literature  of  the  Church 
judged  merely  as  historical  literature  is  true  and  trust- 
worthy. 

■'  There  was  a  time  when  Baur  and  his  school  believed  that  an 
intelligible  and  reliable  sketch  of  the  development  of  primi- 
tive Christianity  could  be  outlined  only  by  surrendering, 
for  the  greater  part  of  the  ancient  Christian  literature,  the 
self-evidence  of  the  writings  themselves,  and  the  testimony 


566  APPENDIX. 


of  tradition,  and  by  dragging  down  the  time  of  their  com- 
position by  several  centuries.  The  assumptions  of  the 
school  of  Baur  may  now  be  said  to  have  been  universally 
given  up  ;  but  there  still  remains  in  the  criticism  of  the  old 
Christian  w^ritings  an  indefinite  distrust,  a  method  of 
handling  such  as  reminds  one  of  an  irritated  constable,  or 
of  a  third-rate  and  petty  schoolmaster.  The  last  twenty 
years  have  marked  a  '  retrograde  '  movement.  I  am  not 
ashamed  and  afraid  of  that  word  '  retrograde,'  for  things 
may  as  well  be  called  by  their  light  names  ;  and  there  is  no 
question  about  our  retrograde  movement  in  the  direction 
toward  tradition,  in  the  sphere  of  our  criticism  of  the 
sources  of  primitive  Christianity.  In  a  few  years  the  prob- 
lems of  the  internal  criticism  of  the  sources,  and  even  more 
the  problems  connected  with  the  explanation  of  the  origin 
of  the  doctrinal  and  historical  tradition,  as  well  as  the  con- 
struction of  the  real  history,  will  appear  radically  different 
from  what  they  appear  to-day  ;  for  the  chronological  boun- 
daries, in  which  tradition  has  framed  the  sources,  are  in  all 
main  features  true  and  trustworthy,  from  the  Pauline  epis- 
tles to  Irenseus,  and  this  compels  the  historian  to  withdraw 
from  all  theories  concerning  the  historical  course  of  events 
which  deny  these  boundaries.  Only  a  few  weeks  ago  a 
Dutch  theologian  said  to  me  that  he  who  accepts  the  boun- 
daries within  which  tradition  has  placed  the  documents 
must  give  up  the  attempt  of  sketching  a  natural  history  of 
primitive  Christianity,  and  is  compelled  to  believe  in  a 
supernatural  history.  The  time  is  coming,  and  it  is  already 
here,  when  there  will  be  little  interest  in  the  literary  prob- 
lems of  primitive  Christianity,  because  the  authority  of 
tradition  will  be  generally  recognized.  In  history,  not  in 
literary  criticism,  lie  the  problems  of  the  future." 

And  Principal  Wace,  of  Kings  College,  London,  referring  to 
the  collapse  of  Baur  and  his  school,  uses  these  plain  words  : 

In  view  of  these  results,  it  is  surely  lime  for  Englishmen  of 
all  schools  to  ask  themselves  what  is  the  value  to  be  placed 
upon  a  kind  of  criticism  which  has  proved  itself,  in  so  con- 
spicuous an  instance,  to  be  capable  of  such  portentous  errors. 
People  have  talked  for  some  time  past  about  German  scholar- 
ship and  German  criticism  as  if  it  had  some  of  the  attributes 
of  Papal  infallibility,  or  as  though,  at  all  events,  it  should  be 
treated  with  general  deference  and  submission  ;  and  it  turns 
out  that  the  hypothesis  which  in  recent  times  laid  the  chief 
claim  to  this  respect  started  from  a  blunder,  proceeded  by 
shutting  its  eyes  to  facts,  and  ended  in  conclusions  now 
proved  to  be  preposterous.  Wellhausen  and  his  followers 
are  similarly  endeavoring  to  explain  the  Old  Testament  as 
a   natural   human    development  by  turning  it  topsy-turvy. 


APPENDIX.  567 

and  would  make  out  that  the  Law  of  Moses  is  the  product 
and  not  the  starting-point  of  Jewish  life  and  history  ;  so 
that,  as  it  has  been  concisely  put,  in  place  of  the  expression 
'the  Law  and  the  Prophets,'  we  ought  to  speak  of  '  the 
Prophets  and  the  Law. '  This  theory  has  been  received  with 
similar  admiration  in  Germany  to  that  which  greeted  the 
enterprise  of  Baur,  and  it  has  been  echoed  over  here,  in 
some  quarters  where  more  caution  and  sense  of  responsibility 
might  have  been  expected,  as  the  latest  oracle  of  an  infalli- 
ble criticism.  The  history  of  the  school  of  Baur  will  sug- 
gest to  thoughtful  minds  the  wisdom  of  exercising  a  good 
deal  of  patient  reserve  before  allowing  themselves  to  be 
much  disturbed  in  either  direction  by  this  new  hypothesis." 


Touching  the  Authorship  of  Isaiah. 

Arguments  for  diversity  of  origin  of  the  Book  of  Isaiah  from 
literary  considerations,  as  style,  etymology,  are  risky.  Three 
thousand  years  from  this  time  it  will  probably  be  argued  from 
literary  characteristics  that  Tennyson  could  not  have  written 
"  The  Northern  Farmer"  and  "In  Memoriam."  But  no 
matter  what  the  literary  diversities  may  be,  there  is  some- 
thing that  runs  beneath  them  all  and  overcomes  all  their 
force.  There  is  a  psychological  unity  from  I.  to  LXVI.  The 
essential  ideas  that  underlie  the  works  of  the  first  Isaiah 
underlie  the  work  of  the  second  also.  The  scribes,  if  such 
there  were,  who  put  the  works  of  these  two  men  together  and 
abolished  one  of  them  were  well  witted.  There  is  need  of 
but  one.  The  essential  ideas  of  the  second  Isaiah  in  the  great 
"  Song  of  the  Return"  were  reached  over  and  over  again  by 
the  first.  The  formula  of  the  first  Isaiah  is  :  captivity  (pre- 
dicted), return,  consequences — universal  righteousness.  The 
formula  of  the  second  is  :  captivity  (assumed),  return,  conse- 
quences— universal  righteousness. 

In  both  the  Messianic  conception  comes  in  as  a  means  to  the 
end  involved  in  the  universal  ethical  consequences. 
>  Just  what  distinguishes  Isaiah  in  the  "  Song  of  the  Return" 
(chaps.  44-66)  is  the  "  far-offness"  of  his  contemplated 
events.  No  man  would  be  writing  in  this  way  in  Jerusalem 
beleaguered,  or  in  Babylon  with  the  invincible  Cyrus  bear- 
ing down  upon  or  in  possession  of  it.  But  a  man  would 
write  in  Isaiah's  way  who  was  contemplating  disaster  and  dis- 
cipline as  a  necessity  for  Jerusalem  in  the  retributive  and 
righteous  government  of  God,  out  from  which  must  still  come 
blessing  to  Zion  and  to  men.  It  would  take  comment  on  the 
whole  section  in  minuteness  to  bring  out  the  force  of  the  fore- 
going   suggestion.      But    read    chap.    53 — "  Who    hath    be- 


568  APPENDIX. 

lieved  our  report?"  and  chap.  55. — "Ho,  every  one  that 
thirsteth,"  and  chap.  58. — "Cry  aloud,  spare  not,"  and  see 
how  malapropos  they  are  to  a  call  to  go  up  to  Jeiusalem  and 
rebuild  its  walls.  In  such  state  of  affairs,  even  the  very  first 
word  in  the  section — "  Comfort  ye  my  people" — is  a  false  note. 

The  people  with  whom  Zerubbabel,  Ezra,  and  Nehemiah  wrought 
did-  not  need  comfort,  they  needed  a  gad.  The  generations 
on  the  stage  with  them  had  been  born  in  Babylonia.  What 
was  Jerusalem  to  them  or  they  to  Jerusalem  ?  They  were  ad- 
justed to  Babylonia.  They  had  thrived  there.  The  Jew  has 
always  been  realistic  enough  to  adapt  himself  to  circumstances. 
To  sacrifice  himself  by  going  back  to  Jerusalem,  must  have 
seemed  to  him  unpractical  idealism.  It  is  unthinkable,  that 
a  great  man  living  in  the  time  of  the  captivity  should  not  have 
uttered  a  call  for  some  specific  acts  adapted  to  the  return, 
even  that  he  should  not  have  appealed  to  specific  men  to 
have  ideals  worthy  of  their  fathers.  There  is  nothing  of  all 
this  in  the  "  Song  of  the  Return."  It  is  as  oblivious  of  par- 
ticulars respecting  the  return  as  it  is  of  those  pertaining  to 
the  captivity.  On  the  theory  of  the  higher  critics,  the  great- 
est man  of  the  day  sails  in  the  air  over  this  crisis  and  never 
once  touches  the  earth  to  adapt  himself  to  it. 

When  we  come  to  the  matter  of  the  further  disintegration  of 
Isaiah  so  as  to  make  his  works  a  collection  from  various  writ- 
ers at  different  times,  I  am  not  impressed  with  the  soundness 
of  the  philosophy  or  scholarship  which  attributes  the  great 
literary  results  which  mark  history  to  "  the  fortuitous  con- 
course" of  intellects.  "  Every  house  is  builded  by  some 
man."  The  masterpieces  of  literature  are  the  outcome  of  the 
activity  of  the  world's  great  minds,  not  the  collected  dribbling 
of  an  infinity  of  small  ones.  The  majestic  harmony  of  Isaiah  * 
throughout  was  born  of  the  travail  of  one  great  soul.  Isaiah 
of  Jerusalem  could  write  what  passes  under  his  name.  There 
is  not  only  no  evidence  to  show  that  any  one  else  did  write 
anything  attributed  to  him,  but  that  there  was  any  one  in 
being  who  could  write  it.     C.  Caver  no. 


Conservative    Scholarship    Predominant,    Both    in 
Nnmbers  and  in  Weight  of  Judgment. 

The  number  of  competent  scholars  who  believe  in  and  defend 
the  Mosaic  authorship  of  the  Pentateuch  is  not  so  restricted 
as  is  sometimes  represented.  Professor  Sayce  of  England 
and  Professor  Hommel  of  Munich  have  both  been  brought 
by  their  archaeological  researches  to  distrust  and  to  reject 
the  conclusions  of  the  divisive  critics.  Dr.  Zahn  of  Stutt- 
gart,  Rupprecht  of  Bavaria,   and   Hcedemaker  of  Amster- 


APPENDIX.  S^^ 

dam  have  written  ably  on  the  conservative  side  ;  so  have 
Sime  and  Cave  of  Great  Britain,  and  the  fourteen  contrib- 
utors to  Lex  Mosaica,   who  are  men  of  ability  and  note. 
And  in  this  country  Professors  Mead,  Vos,  Zenos,  Schmauk, 
Beattie,  Witherspoon,  Osgood,  MacPheeters,  MacDill,  and 
White  have   published  their  views  on  the  subject  ;  not  to 
speak  of  the  much  greater  number  of  professors  in  Ameri- 
can   institutions,    who    hold    and    teach    the    same   views, 
though  they  may  not  have  published  books  on  the  subject. 
W.  H.  Green. 
The  names  of  Alford,  Ellicott,  Harold  Browne  and  Edersheim  ; 
of   McCaul,  Cave  and    Rawlinson  ;    Conder,   Poole,   Kitto, 
Isaac  Taylor,   and  Gladstone,   and  others  in   England  ;  of 
Moses  Stuart,  Turner,  Tayler  Lewis,  Alexander,  Hitchcock, 
Jacobus,  and  Barrows  ;  of  Green,  Bissell,  Bartlett,  Warfield, 
Chambers,  and  others  in  our  land  ;  not  to  mention  Prideaux, 
Stillingfleet,   Leslie,   Warburton,   Graves,  Watson,  Milman, 
and  Faber  of  the  older  critics  ;  such  pre-eminent  scholars, 
who   reject  and    oppose    the    conclusions    of    the    so-called 
Higher  Critics,  with  regard  to  Moses,  and  the  Pentateuch  ; 
are  sufficient  to  establish  firmly  the  basis  of  the  old  Faith, 
and   to  lemove  all  fears  of  its  overthrow,  by  any  superior 
amount  of  erudition,  cogency  of  reasoning,   or  weight  of 
intellect.     M.  Gallagher. 
In  addition  to  the  volumes  of  Hommel  and  Harnack  referred 
to  above,  we  append  for  the  interested  student  and  reader 
a  partial 


List  of  Recent  Volumes  in  Refutation  of  the  Radi- 
cal and  Divisive  Criticism. 

Prof    Wm.  H.  Green:  "  Moses  and  the  Prophets  ;"   "  Higher 
Criticism  of  the  Pentateuch  ;"   "  The  Mosaic  Origin  of  the 
Pentateuchal  Codes;"   "The  Unity  of  the  Book  of  Gene- 
sis ;"   and  many  Review  articles. 
Prof.  James  Robertson:   "  Early  Religion  of  Israel." 
Prof.  Edwin   C.  Bissell :   "The   Pentateuch:    Its    Origm    and 
Structure  ;"  "  Analysis  of  Codes."     Also  "  Historical  Situa- 
tion in  Genesis,"  in  Presbyterian  and  Reformed  Review,  Octo- 
ber, 1895.  ,,    , 
Prin.  Alfred  Cave  :  "  Inspiration  of  Old  Testament  ;  1  he 

Battle  of  the  Standpoints." 
Prof  A  H.  Sayce  :  "  Fresh  Light  from  Ancient  Monuments  ; 
"  Higher  Criticism  and  the  Verdict  of  the  Monuments  ;" 
article  in  Contemporary  Review,  October,  1895  ;  "  Patriarchal 
Palestine." 


570  APPENDIX. 


Dr.  Alfred  Edershei?n  :   "  Prophecy  and   History  Relating   to 

the  Messiah." 
Bishop  Ellicott :  "  Christus  Comprobator. " 

Prof.     Stanley    Leathcs :     "The    Law    and     the    Prophets;" 
"  Structure  of  the   Old   Testament  ;"   "  Claims  of  the  Old 
Testament." 
Prof.  George  Ratvlinson  in  "  Present  Day  Tracts.", 
Prof.  R.  P.  Stebbins  .•   "  A  Study  of   the  Pentateuch  ;"   "  The 

Higher  Critics  Criticised." 
Prof.    C.   M.    Mead:    "Supernatural   Revelation;"    "Christ 
and  Criticism  ;"   "  Romans  Dissected  ;"  article  in  PresbytC' 
riati  and  Ref or }ned  Review,  October,  1892. 
Pres.  S.  C.  Bartlett :   "  Sources  of  History  on  the  Pentateuch." 
Prof.  A.  C.  Zenos  :   "  The  Elements  of  the  Higher  Criticism." 
Dr.  7\   IV.  Chambers  :   "  Moses  and  his  Recent  Critics." 
Prof.  Fred' k  Gardiner  :   "  Old   and   New  Testaments  in  their 

Relations  ;"   "  Hebrew  Religion  not  a  Development." 
Principal  Simon  :   "  The  Bible,  Theocratic  Literature." 
Prof.   Wm.  Sanday  :   "  The  Oiacles  of  God." 
Dr.  John  Kennedy  :  "  Unity  of  Isaiah." 
Prof.  W.  T.  Davison  :  "  Cheyne  on  the  Psalter." 
Edward   White's  merchants   lectures  on  "  The   Higher  Criti- 
cism." 
Rev.    Charles  Caver  no  :  "  A  Narrow  Ax  in  Biblical  Criticism." 
Last,  but  especially  suited  to  a  first  and  introductory  reading — 
by  reason  of  its  comprehensive,  clear,  and   trenchant  treat- 
ment of  the  theme  from  its  manifold  points  of  view  : 
"  The  Old  Testament  Under  Fire,"  by  A.  J.  F,  Behrends. 


GIVING,  p.   147. 


Dues  and  Gifts. 


The  Tithe  is  a  debt,  and  there  can  be  no  such  thing  as  "  giving"  or 
making  a  free-will  offering  to  God  until  the  debt  has  been  paid. 
Every  man,  rich  or  poor,  who  fully  and  promptly  pays  his  debts 
to  his  fellow-men  thereby  contributes  to  his  own  strength  and 
honor.  Certainly  our  debts  to  God  are  no  less  sacred  and  bind- 
ing than  our  debts  to  each  other,  and  as  for  rewards.  His  own 
promise  is,  "  He  that  honoreth  Me  I  will  honor."  The  divine 
order  is  "  Tithes  and  Offerings,"  the  one  being  an  expression  of 
our  debt,  the  other  of  our  gratitude.  Both  laws  existed  and  were 
binding  as  long  before  Moses  as  the  creation  of  man,  and  will  be 


APPENDIX.  571 

binding  as  long  as  man  endures.  Neither  in  any  sense  derives  its 
obligation  from  the  Mosaic  Law.  Both  are  moral  duties,  and  all 
moral  duties  have  their  origin  in  our  moral  nature.  Law  defines 
but  does  not  create  them.      Thof/ias  Ka?ie. 

Principle  and  Impulse. 

Giving  should  be  systematic  and  from  principle.  Impulse  is  a 
shaving  fire.  The  door  of  the  heart,  creaking  on  rusty  hinges, 
may  open  to  a  sudden  and  eloquent  appeal,  only  to  be  bolted  the 
closer  when  the  spasm  is  over.  Zigzag,  haphazard  giving  begets 
no  habit,  confers  no  strength.  God  gives  from  principle.  His 
daily  and  yearly  mercies  come  around  in  their  season.     H.  Easton. 


IMMORTALITY,  p.  203. 

Our  friends  who  pass  over  do  not  return  to  tell  us  of  their  new  homes 
and  conditions.  When  the  veil  drops  between  us  and  the  fading 
eyes  it  is  never  lifted.  The  hushed  voice  is  heard  no  more.  If  we 
inquire  of  nature,  she  makes  no  answer.  The  material  universe  is 
as  silent  as  the  dead.  And  yet  all  about  us  we  see  the  handiwork 
of  a  Creator,  and  the  more  we  look  into  nature  the  more  we  become 
convinced  of  His  presence  and  of  His  infinite  ingenuity  and  power. 
But  there  is  no  inkling  given  anywhere  in  regard  to  our  own  future, 
nor  whether  we  are  to  have  any  future.  Why  should  not  this  Crea- 
tor answer  our  anxious  questionings  ?  There  is  but  one  unanswered 
question,  but  that  is  more  absorbing  than  all  other  questionings  put 
together.  "  If  a  man  die  shall  he  live  again  ?"  What  we  should  so 
reasonably  expect,  and  without  which,  to  us,  all  the  beauty  and 
riches  of  the  universe  are  but  a  vain  and  fleeting  show  is  answered  : 
Jesus  Christ  brought  life  and  immortality  to  light.      W.  C  Gray. 


ISRAEL,  JEWISH  PEOPLE,  p.  225. 

The  Jew  a  Monuniental  Marvel  and  Proof  of  Old  Tes- 
tament History, 

Of  all    the   peoples  that  have  risen  or  fallen,  the  Israelite  alone 
passes  each  vicissitude  the  same,  and  whether  upon  the  throne 


572  APPENDIX. 

of  dominion  or  an  exile  without  country  or  flag  he  preserves  his 
identity  unimpaired  ;  and  he  remains  the  marvel  of  history,  the 
witness  of  revelation.  Our  modern  critics  tell  us  that  "  Abra- 
ham never  lived,"  but  the  Jew  lives  ;  account  for  him.  They 
tell  us  that  "  Moses  never  wrote,"  but  the  Jewish  literature 
exists  ;  account  for  it.  The  principles  of  our  Declaration  of 
Independence  and  the  modified  socialism  of  the  latest  statute, 
all  lie  imbedded  in  that  literature  ;  wipe  out  the  Father  of  the 
Faithful  and  the  Lawgiver  of  the  Nation,  but  account  for  the 
indestructibility  of  both  race  and  principle,  if  you  can.  Put 
this  people  out  of  the  category  of  the  "  elect,"  the  "  peculiar 
people,"  and  then  account  for  the  fact  that  other  nations  are 
but  water  and  this  people  is  Rock  ! 

For  eighteen  centuries  he  has  had  no  country,  no  scepter,  no 
home.  And  yet  behind  every  throne  in  Europe  he  stands  a  fig- 
ure, silent,  immobile,  supreme.  He  is  girded  with  no  sword  ; 
yet  his  word  makes  war  or  establishes  peace  ;  for  he  holds  the 
key  of  the  money  chest  of  Czar  or  Kaiser  or  Queen.  In  phi- 
losophy he  has  given  us  Spinoza  ;  in  music,  Mendelssohn  ;  in 
str.tesmanship,  Disraeli.  When  the  Christian  Church  had  mis- 
read its  own  annals,  Neander,  a  Jewish  proselyte,  rewrote  the 
story  of  the  growing  kingdom.  When  Christian  scholars  had 
groped  darkly  after  the  facts  of  Eastern  life  in  the  Messiah's 
day,  Edersheim,  son  of  a  converted  Jew,  gave  to  the  world  an 
incomparable  Life  of  Jesus.  There  is  not  a  department  of  mod- 
ern experience  in  which  he  fails  to  excel.  He  is  not  merely  some 
deathless  shade  ;  he  is  a  living  personality,  virile,  aggressive, 
triumphant.  Yet  with  all  these  wonderful  qualities  he  still  re- 
mains in  each  land  an  exile,  in  every  place  an  alien.  Lo3'al  to 
the  constitution  of  his  adopted  country,  doubtless,  he  never 
has  the  consciousness  of  one  born  to  the  soil  as  well  as  on  it. 

All  this  strangely  contradictory  life  is  foretold  in  the  Bible. 
Whenever  that  word  was  written,  by  whomsoever  it  was  penned, 
it  foretells  this  imperishable,  this  invincible,  this  unsatisfying 
life.  It  foretells  at  once  his  pre  eminence  and  his  captivity. 
He  is  at  once  "  chosen"  and  "  rejected."  Without  a  throne  or 
a  temple  or  a  home,  he  rules  and  worships  and  dwells.  He  is  a 
living  witness  to  the  truth  of  the  sacred  Scriptures,  the  inspira- 
tion of  the  prophets,  the  purposes  yet  to  be  wrought  out.  He 
is  "  the  miracle  of  history,"  and  no  one  can  study  the  facts  of 
his  past  and  present  without  new  confidence  in  the  Word  of 
God,  and  gratitude  for  the  assurance  of  St.  Paul,  that  in  the 
fullness  of  time,  "  Israel  shall  be  brought  in."     Interior. 

Note.  "  Histor}',  Prophecy  and  the  Monuments,"  by  James  Frederick  McCurdy, 
Ph.D.,  LL.D.  Volumes  I.  and  II.  It  is  a  work  that  gathers  up  the  results 
of  half  a  century  of  progress  in  the  knowledge  of  the  ancient  Orient.  It 
builds  these  results  into  a  consecutive  and  articulated  whole,  and  ^-et  it  is 
not  the  author's  aim  to  give  the  facts  brought  to  light  by  the  exploiations 


APPENDIX.  573 

and  discoveries  of  arcliseologists,  but  to  point  to  the  significance  of  these 
facts  in  the  sphere  of  Biblical  history.  Dr.  McCurdy's  attitude  toward  the 
Biblical  narratives  is  altogether  that  of  the  scientific  and  sound  investiga- 
tor. The  books  of  the  Bible  are  to  him  bona  fide  records  of  facts,  /«- 
terior. 


LOVE,  pp.  289-296. 

Love  is  the  greatest  thing  that  God  can  give  us,  for  Himself  is  love, 
and  it  is  the  greatest  thing  we  can  give  to  God,  for  it  will  also  give 
ourselves,  and  carry  with  it  all  that  is  ours.  The  apostle  calls  it  the 
bond  of  perfection.  It  is  the  old,  and  it  is  the  new,  and  it  is  the 
greater  commandment,  and  it  is  all  the  commandments  ;  for  it  is  the 
fulfilling  of  the  law.  It  does  the  work  of  all  other  graces  without 
any  instrument  but  its  own  immediate  virtue.  For  as  the  love  to  sin 
makes  a  man  sin  against  all  his  own  reason,  and  all  the  discourses 
of  wisdom,  and  all  the  advices  of  his  friends,  and  without  tempta- 
tion, and  without  opportunity,  so  does  the  love  of  God  make  a  man 
chaste  without  the  laborious  arts  of  fasting  and  exterior  discipline, 
temperate  in  the  midst  of  feasts,  and  is  active  enough  to  choose  it 
without  any  intermedial  appetites,  and  reaches  at  glory  through  the 
very  heat  of  grace,  without  any  other  arms  but  those  of  love.  It  is 
a  grace  that  loves  God  for  Himself,  and  our  neighbors  for  God. 
The  consideration  of  God's  goodness  and  bounty,  the  experience  of 
those  profitable  and  excellent  emanations  from  Him,  may  be,  and 
most  commonly  are,  the  first  motive  of  our  love  ;  but  when  we  are 
once  entered,  and  have  tasted  the  goodness  of  God,  we  love  the 
spring  for  its  own  excellency,  passing  from  passion  to  reason,  from 
thanking  to  adoring,  from  sense  to  spirit,  from  considering  ourselves 
to  a  union  with  God.  And  this  is  the  image  and  little  representa- 
tion of  heaven  ;  it  is  beatitude  in  picture,  or  rather  the  infancy  and 
beginnings  of  glory.     Jeremy  Taylor. 


IVIAN,  pp.  297-313. 

Unity  of  the  Race. 

The  unity  of  the  race  of  man  would  follow  from   the  religious  doc- 
trine of  the  unity  of  God.     Given   in  thought  one  God  and  man 


574  APPENDIX. 

His  son,  and  mind  will  inevitably  gravitate  to  the  view  of  the  uni- 
tary origin  of  man.  The  moment  that  monotheism  is  planted, 
that  moment  some  Paul  will  say  :  "  God  hath  made  of  one  all 
nations  of  men,  to  dwell  on  all  the  face  of  the  earth,"  and  that  is 
the  philosophy  of  the  first  chapters  of  Genesis.  We  are  not  very 
soon  to  remove  that  philosophy  from  its  base.  It  stands  and  it 
will  stand.     Caverno. 


NATIONS,  p.  332. 

Race  Problems  and  Gen.  10. 

Philology  is  a  late  born  science.  That  the  history  of  men,  of  their 
race  relations,  can  be  shown  by  the  study  of  their  language  is  an 
achievement,  we  may  say,  of  the  scholarship  of  this  century.  At 
any  rate,  wide  confidence  in  the  trustworthy  result  of  philological 
investigation  is  a  growth  in  this  century.  But  now  philology  with 
its  keen  detective  apparatus  turns  back  upon  the  race  problems 
set  forth  in  the  tenth  chapter  of  Genesis  and  declares  that  they 
were  in  the  main  correctly  solved.  It  calls  upon  us  to  reverence 
the  solid  scientific  character  of  the  ancient  scholarship  behind  this 
record,  and  to  reverence  the  trustworthiness  of  ancient  tradition. 
Caverno. 

Philology  and  the  Babel  Story. 

Confusion  of  tongues  would  tend  to  dispersion,  and  dispersion  would 
tend  to  confusion  of  tongues.  Either  as  cause  would  produce  the 
other,  and  the  effect  would  double  back  and  reproduce  the  cause. 
The  philologists  have  invented  no  better  theory  of  the  origin  of 
language  than  this  Babel  story.  In  fact,  philology  has  no  other 
theory  than  that  embodied  in  this  story.  The  story  of  the  confu- 
sion of  tongues,  then,  is  not  a  wild  invention  of  the  fancy  of  un- 
tutored man  ;  it  is  a  synthesis  which  holds  within  itself  a  credible 
mode  of  origin  of  every  dialect  of  every  language  spoken  by  man. 
Caverno. 


OLD  TESTAMENT,  pp.  350-362. 

One  must  study  the  Old  Testament  in  order  to  have  a  complete  system 
of  knowledge  respecting  the  Christian  religion.     One  will  find  not 


APPENDIX.  575 

merely  intellectual  knowledge  out  of  this  study,  but  he  will  meet, 
all  along,  the  germs  of  those  moral  truths  which  take  on  such  high 
and  beautiful  coloring  in  the  New.  He  will  find  as  he  reads  the 
Old  Testament,  that  he  is  not  only  increasing  his  historic  knowl- 
edge, but  that  he  is  coming  in  contact  with  those  salvatory  moral 
elements  which  Paul  said  could  be  found  there.  Neither  intel- 
lectually nor  morally,  then,  can  we  afford  to  discard  the  Old  Testa- 
ment.    Cavenw. 


Book  of  Isaiah. 

There  is  hardly  a  generous,  heroic  impulse  for  the  welfare  of 
men  but  that  can  find  its  coin  of  expression  already  minted 
in  the  words  of  Isaiah.  No  apostle  of  Christ  has  explained 
the  principles  of  his  religion  better  than  this  prophet  did 
seven  hundred  years  before  Christ  appeared.  In  fact,  you 
turn  to  the  writings  of  this  prophet  rather  than  to  any  New 
Testament  description  for  a  summary  of  the  fates  and  fortunes 
of  the  Saviour.  The  fifty-third  chapter  of  Isaiah  has  dictated 
to  Christendom  its  conception  of  Christ.      Caverno. 

Jonah,  the  Book  and  the  Man. 

Remember  that  it  is  from  the  Old  Testament  that  you  get  the 
description  of  God  as  "  the  Lord,  the  Lord  God,  merciful  and 
gracious,  long-suffering,  and  abundant  in  goodness  and  truth, 
keeping  mercy  for  thousands  and  forgiving  iniquity,  trans- 
gression and  sin  ;"  and  then  ask  yourself  if  that  wealth  of  ten- 
derness of  spirit  was  not  exhibited  without  break  to  Jonah  ; 
if  long-suffering  toward  one  unworthy  of  graciousness  was 
not  just  what  was  shown  throughout  all  his  experiences. 
Could  love  leave  a  bad  disposition  more  tenderly  than  by  a 
question  which  would  set  it  thinking  ?  If,  after  his  discipline 
was  over,  he  repented  and  wrote  this  book  about  himself  he 
shall  rank  among  the  good  that  are  very  great.  Back  from 
Nineveh  of  old,  over  the  long  reach  of  time,  comes  the  loveliest 
picture  ever  limned  by  man,  of  One  "  whose  tender  mercies 
are  over  all  his  works. "  In  the  Book  of  Jonah  we  have  a  mas- 
terpiece of  literature,  and  a  representation  of  the  character  of 
God  that  by  its  very  forth-setting,  in  its  simplicity  and  loveli- 
ness, will  forever  charm  and  capture  the  human  heart. 
Caverno. 

The  Man,  Joh. 

Job  began  a  man  of  integrity,  and  he  has  come  out  with  a  hun- 
ger and  a  thirst  for  a  greater  integrity,  which   will   only  grow 


576  APPENDIX. 

into  greater  mastery  of  his  being  as  "  the  years  of  eternity 
roll."  He  began  with  kindness  to  man,  and  he  has  come  out 
of  his  tribulation  with  undistinguishing,  unselfish,  forgiving 
love,      C.  Caverno. 

Note.   "The  Claims  of  the  Old  Testament."     By  Stanley  Leathes,  D.D  , 
Professor  of  Old  Testament  Exegesis  in  Kings  College,  London. 


PREACHING  AND  PREACHERS,  p.  391. 


When  Paul  declares  that  he  came  presenting  the  gospel  message  with- 
out the  studied  graces  of  the  rhetorician  it  was  because  he  felt  the 
supremacy  of  the  truth  he  preached.  The  more  tremendous  the 
theme  the  less  does  it  lend  itself  to  ornament.  There  are  men  who 
would  fresco  the  pyramids  or  wall-paper  the  Pantheon.  But  not  so 
the  great  Apostle.  He  realized  that  the  ultimate  truths  concerning 
God  and  man  were  emphasized  when  presented  in  their  native  sim- 
plicity, but  obscured  when  overlaid  with  ornament  which  must  be 
perforce  incongruous.  Never  does  turgid  and  affected  oratory  fail 
so  utterly  as  in  the  pulpit.  It  is  a  lesson  for  all  homilists  to  ponder. 
W.  C.  Gray. 

Note.  "  Christ's  Trumpet  Call  to  the  Ministry  ;  or,  the  Preacher  and  the  Preach, 
ing  for  the  Present  Crisis."     By  D.  S.  Gregory,  D.D. 


PSALMS,  pp.  432-436. 


The  Book  of  Psalms  contains  the  whole  music  of  the  heart  of  man 
swept  by  the  hand  of  his  Maker.  In  it  are  gathered  the  lyrical 
burst  of  his  tenderness,  the  moan  of  his  penitence,  the  pathetic  ac- 
cent of  his  sorrow,  the  triumphant  shout  of  his  victory,  the  despair- 
ing sob  of  his  defeat,  the  firm  tone  of  his  confidence,  the  rapturous 
note  of  his  assured  hope.  In  it  is  presented  the  anatomy  of  all  parts 
of  the  human  soul  ;  in  it,  as  Heine  says,  are  collected  "  sunrise  and 
sunset,  birth  and  death,  promise  and  fulfillment — the  whole  drama 
of  humanity."     In  the  Psalms  is  painted,  for  all  time,  in  fresh,  un- 


APPENDIX.  577 

fading  colors,  the  picture  of  tlie  moral  welfare  of  man,  often  baffled 
yet  never  wholly  defeated,  struggling  upward  to  all  that  is  best  and 
highest  in  his  nature,  always  aware  how  short  of  the  aim  falls  the 
practice,  how  great  is  the  abyss  that  severs  the  aspiration  from  the 
achievement.  In  them  we  find  the  revelation  of  a  soul  deeply  con- 
scious of  sin,  seeking,  in  broken  accents  of  shame  and  penitence 
and  hope,  to  renew  personal  communication  with  God,  heart  to 
heart,  thought  to  thought,  and  face  to  face.  It  is  this  which  gives 
to  the  Psalms  their  eternal  truth.  It  is  this  which  makes  them  at 
once  the  breviary  and  the  viaticum  of  humanity.  Here  are  gathered 
not  only  pregnant  statements  of  the  principles  of  religion,  and  con- 
densed maxims  of  spiritual  life,  but  a  promptuary  of  manly  effort,  a 
summary  of  devotion,  a  manual  of  prayer  and  praise — and  all  this 
is  clothed  in  language  which  is  as  rich  in  poetic  beauty  as  it  is  uni- 
versal and  enduring  in  poetic  verity.  The  Psalms,  then,  are  a  mir- 
ror in  which  each  man  may  see  the  motions  of  his  own  soul.  They 
express  in  exquisite  words  the  affinity  which  every  thoughtful  human 
heart  craves  to  find  with  a  supreme,  unchanging,  loving  God,  who 
will  be  to  him  a  protector,  guardian,  and  friend.  Quarterly  Revienv., 
April,  1897. 


RESURRECTION  OF  THE  BODY,  pp.  455-458. 


God  was  in  Jesus  Christ  reconciling  the  world  to  Himself.  This  work 
of  reconciliation  fell  into  three  parts.  The  first  was  the  Life.  In 
this  we  had  the  Teaching  by  example  and  by  precept,  and  also  a  full 
revelation  of  the  character  of  God  and  of  His  disposition  toward 
man.  The  second  was  the  Death.  In  this  we  had  the  marvelous 
act  of  divine  self-sacrifice  for  man.  It  transcends  the  Life  in  im- 
pressiveness  and  importance  so  much  that,  wonderful  in  its  moral 
and  spiritual  beauty  as  that  Life  was,  it  is  almost  shut  off  from  the 
view  of  many  minds  by  the  cross.  When  Our  Lord  said,  "  It  is  fin- 
ished," He  evidently  alluded  to  His  sacrificial  work  ;  but  His  full 
task  was  not  yet  complete.  What  remained  was  of  such  importance 
that  Paul  made  all  that  had  been  done  before  depend  upon  it. 
Without  the  Resurrection,  the  Life  and  the  Death,  though  they 
were  fraught  with  verities  of  transcendent  importance  to  man,  would 
have  been  meaningless  to  him.  Without  the  Resurrection  man 
could  have  seen  no  purpose  in,  nor  reason  for,  the  Life  and  the 
Death.  That  these  might  be  understood,  it  was  necessary  that  He 
should  bring  Immortality  to  light.  The  Resurrection  was  the  out- 
break of  the   Eternal   Sun,  filling  not  only  the   Life  and  Death  of 


578  APPENDIX. 

Christ  with  its  effulgence,  but  all  the  past  also,  and  all  the  future. 
In  it  man  attained  the  vision  of  an  angel.  His  eyes  pieiced  the 
heavens  and  could  look  down  along  the  eternities.  The  Resurrec- 
tion was  a  revelation  transcending  all  other  revelations.  In  no  as- 
pect did  any  former  revelation  compare  with  it.  The  foreboding 
question  of  all  time,  "  If  a  man  die  shall  he  live  again  ?"  was  an- 
swered by  Christ's  triumph  over  death.  That  the  answer  might  be 
so  complete  as  to  satisfy  every  other  longing  for  knowledge  of  the 
future,  we  were  shown,  not  only  that  we  shall  live  again,  but  what 
that  life  shall  be.  It  shall  be  the  life  of  the  glorified  Redeemer. 
We  shall  be,  and  we  shall  live,  like  Him.  It  is  not  for  us  to  inquire 
which  of  the  three  is  the  most  important,  the  Life,  the  Death,  or  the 
Resurrection.  The  three  are  one.  As  we  behold  the  completed 
mission  of  Our  Lord,  we  can  only  wonder  at  its  divine  love,  wis- 
dom, and  glory.      W.  C.  Gray. 


THE 


BUTLER    BIBLE=WORK 


A  THOROUGHLY  OPENED  BIBLE,  AS  ATTESTED  BY 
MANY  THOUSAND 


Ministers,    Laymen    and    Women 


In  7y000  PAGES  we  present  a  compacted  product 
of  the  best  thought  of  1,200  devout  scholars,  open= 
ing  the  entire  Bible  by  answering  every  intelligent 
inquiry  respecting  Book,  Chapter  and  Text. 


ELEVEN    VOLUMES 

Each  complete  in  itself 

Royal  Octavo,  Cloth,  averaging  650  Double-Column  Pages  in 

each,  beautifully  Printed  and  Illustrated  with  nearly 

200  Engravings,  Maps  and  Diagrams. 


For  Descriptive  Pamphlet  and  terms,  apply  to 

BUTLER  BIBLE-WORK  COMPANY 

85  Bible  House,  New  York 


